Secret Symbols of the Rosicrucians of the 16th and 17th Centuries, Book 1

of the 16th & 17th Centuries

FIRST BOOK

Brought to light for the first time from an old manuscript

ALTONA, 1785

Edited and printed by J. D. A. Eckhardt,
Commissioned by the Bookstore of Mr. Herold in Hamburg

XI

The Teachings of the Rosicrucians

of the 16th and 17th Centuries

- OR ~

M Simple c 9l£B6 iBooklet

For Young Students

Practising Daily in the School of the Holy Ghost

MADE CLEAR TO THE EYES BY'PICTORIAL FIGURES

For the Exercises of the New Year

— IN THE —

Natural and Theological Light

by a Brother of the Fraternity j ^^ e R 0 !L<;ross }

FOR THE FIRST TIME MADE PUBLIC

and

WITH SEVERAL FIGURES OF SIMILAR CONTENT ADDED BY P. S.

LAMA FLOWER
OFSHARON,
ANDAROSE IN
TOEVALLEY

ALTONA

Printed and Published by Joh. Dav. Ad. Eckhardt, Book-Printer to H. M. the King of Denmark.

XIII

Proverbiorum
27. v. 7.

The full soul loatheth
an honeycomb; but to
the hungry soul every
bitter thing is sweet.

ibidem 14. v. 6.

A scorner seeketh
wisdom and findeth
it not; but knowledge
is easy unto him that
understandeth.

The Almighty, Alone-Wise, and Omniscient GOD and
LORD hath given understanding to Man, above all other
creatures, so that he may know his works and not leave them
unexplored, Now since this Man, whom the All-wise GOD
hath inspired thereto, hath this high and profound secret Work
and the great secret of the ancient Wafer-Stone of the Wise.
he must needs prove himself aright. If ever there is a natural
thing on earth, it is the Preparation and the Magysterium of
the Philosopher's Stone, natural and not of man's making, but
wholly the work of Nature, for the Artist addeth nothing there¬
to. Nature alone directeth the growing, as doth every tiller
of the soil with his fruits and plants; only he must be subtle in
mind and have the grace of GOD. so that he may direct the
same as the work becomes evident in the boiling and through
successive time: namely, in the beginning there is the Subjec-
tum. which one doth receive from Nature directly into the
hand. Therein lieth hidden the Universal Tincture of all metals,
animals, and plants. It is a rough Corpus, having neither the
figure nor form of an animal or plant, but is in the beginning
a rough, earthy, heavy, viscous, tough and nebulous substance
on which Nature hath stopped: but when the enlightened man
openeth these matters, investigateth them in Digestion, and
with its thick foggy shadows with which it is surrounded, he
purifieth and permitteth the hidden to emerge, and through
further Sublimation its innermost soul, which is hidden therein,
is also separated from it and brought into a bodily form. Then
one will find what Nature hath hidden in such a once shapeless
substance and what power and Magnalia the Supreme Creator
hath given to and implanted in this Creato. For GOD hath
this Creato for all other creatures, as in the beginning of
creation this power was implanted, and He still giveth it daily,

so that it would otherwise not only be impossible for a man
to bring such natural work to the desired end, much less to
create herein anything useful. But the good and gracious
GOD doth not begrudge man the treasures and goods which
He hath implanted in Nature, else He would not have granted
such things to His creatures; nay. He hath created everything
good for man, and hath made him to be Lord over His cre¬
ation. Therefore it is fitting for man to understand and to
undertake such a natural philosophical work, for otherwise
such a highly-gifted and wonderful creation would have been
in vain, and we would view Nature like the dumb animals
which run about, and we would go vainly after God’s counsel
and we would not fit into the ends of Nature. Deus autem et
Natura, nihil faciunt frustra. (But God and Nature do noth¬
ing in vain). But GOD Almighty ruleth in all such things.
He ordereth and provideth that oats and fodder be placed
before the ass and the horse, but that the rational human being
be served with more costly and more delicious food. There¬
fore those who try to investigate and who long for such a
deeply hidden Arcanum and great treasure, in the proper way,
do not have to depend upon the harvest of the ignorant, who
have no understanding under the Light of our Sun.

The Philosophers and wise men. as well as Neoterici and
Veteres. have had many disputations about this secret art, and
have tried to point out, with many different names, allegories,
and wondrously strange sophistical words what that Subjectum
and its Essentia are, and what kind of a Materia, what kind
of a Corpus, what kind of a Subjectum, and what a wonder¬
ful thing and secret a Creatura it is, which hath embodied such
mighty, strange, and heavenly powers, and with which, after

1

Digestion and purification, one can help human beings, animals,
plants, and metals, and one can bring their health and perfec¬
tion up to the highest degree, and one can also do many other
marvellous things with it. Nevertheless all those who were
and still are true Philosophi, have unanimously pointed out
one single Scopum and one only Materiam, the Pilii Sapientiat,
writing various and manifold speeches and scripts about it.
Concerning the essential thing, however, there is only silence,
and that silence hath fast-locked their mouths, and placed a
solid Sigill upon them, for if it should become as common know¬
ledge as brewing and baking, the world would soon perish.

There are many who have searched for that only Res,
which solvit se ipsum. coagulat se ipsum. se ipsum impraegnat,
mortipcat et vivicat (dissolveth itself, coagulateth itself impreg-
nateth itself, killeth and bringeth to life again), but most of
these searchers, who have lost themselves while searching,
failed. Then it is such a thing as is nearest gold; and it is
such a thing as the poor as well as the rich can gain, be it
whatever it may. But it threateneth the Philosophi execrationem
divinam, and invoketh the curse of God upon him who with
his own mouth might expressly speak on this Subjectum.

When the ' Philosophers pronounced an Execration,
Almighty God did respect and grant their appeal, and gave
unto them what He had until then kept in His own hands for
several thousand years. Now the aforesaid Subjectum is of such
a nature that it, our Magnesia, doth not only contain a small
proportioned quantity of the universal Spiritus Vitalis in itself,
but also hath some of the heavenly power condensed and com¬
pressed within it. Many who found it were so intoxicated
by its fumes that they remained in their place and could no
longer raise themselves. Only a wise man and one who knoweth
these things can take a measure of this same fluid and carry
it home from whatever place he may have found it, be it from
the depths of the mountains or any other place where it may
be met. The poor and the rich are quite free, by the singular
and abounding grace of God, to take this, so that he goeth
homeward with it to his house, and placeth it behind the fur¬
nace or in any other room where it pleaseth him, and where
it is convenient for him, and he may begin to work and to
experiment with it, for he can leave off so quickly that even
his own servants do not notice it. For it doth not go so slov¬
enly with this natural work as it doth with the common alchem¬
ists with their bungling work, with their charcoal-burning,
smelting and refining, and whatever more they may do. But
it is a work which one can keep in a closed casket in whatever
room he wisheth, alone that not even a cat come upon it, and,
should it be necessary, he can well carry on his craft, only
taking care that the furnace have a threefold testing, and that
he keep it at the right heat, and let Nature takes its own course.
When finally the Solution is taken out of the Terrestriaet, and
is strengthened by long Digestion, it is set free from the Crudae
Materiae, and is prepared and reborn in the most subtle form.
Subsequently, of course, this sharp and potent Spiritus is at
certain times given a well-measured quantity, after the fashion
of drinking and nourishing, per modum inbibitionis et nutritionis.
And its potency is thus condensed and daily becometh as new
supports for its brethren, and active therein. Dost thou indeed
think that one canst bring forth such work and such potency
in unmeasured hidden intensity, a Spiritus Vitalis? The crudae
materiae or Subjectum cometh from the Astris and Constellation
of the heavens info its earthly kingdom, from which is then
drawn the spiritus uniuersi secretur of the Philosophers, which
is the Mercurius of the Wise, and it is the beginning, the
means, and the end, in which the Aurum Physicum is deter¬
mined and hidden, which the common alchemist thinks to ex¬
tract out of common gold, but in vain. Meanwhile, the Phi¬
losophi deal much in their writings with Sol and Luna, which
of all metals are the most durable in the A. But this is not
to be understood literally, for their Sol and Luna, when they
are brought to their inner puritaet, through true, natural, seem¬
ly, and philosophical praeparation may well be compared with
the celestial bodies, such as the Sun and the Moon, which
with their brightness illuminate day and night, the upper and
the lower Firmament. Therefore these two noble metals, like
the Sol and Luna of the Philosophers, resemble by nature the
human body, and to him who knoweth how to prepare them

rightly and use them wisely they give much health, and except
and above this nothing else is to be prepared, but the one three¬
fold point of the Universalis, for the Spiritus to be found in
these two said things produceth consistency, strength and
virtue, amongst other things.

Now the man pardoned by God can prepare and make
ready an object or substance of the above mentioned red or
white, of Sol and Luna, which is called the Lapidem Philoso-
phorum, or the very ancient Water-Stone of the Wise, from
the substance in which God placed such potency at the cre¬
ation or genesis of the world, or the oft-mentioned materials
or Subjectum which God, out of love and grace, implanted
in the highly-endowed divine man. But I believe, therefore,
that the divine substance which was left to him in the first
Creation of the world, of the Spiritu Vitali, of the Inspiration,
hath survived in all kinds of creatures. All received the same
Spiritum in the aforesaid Massam, and firmly secluded in the
lowest depths of the earth, and it was indicated and left to the
Wise Men to disinter it, to extract it, to use it, and to perform
the same Miracula with it, through the holy wisdom which is
still implanted in it and with which it is supplied daily.

Both substances mentioned above as Sun and Moon
or red and white, or rather the Praeparation 9 is and Mercurii,
are the ingredients in the Composition of our Lapidis Philoso¬
phorum. Now then the Materia are in the beginning through
sufficient and oft-repeated Sublimentiones purified and cleansed,
and then weighed carefully, and then soon composed; also
thou must not be ignorant of what is the potency and occasion
of both of the said ingredients, but thou must know how to
arrange both Pondera, secundum proportionem Physicam (ac¬
cording to the analogy of Physics), for a good portion of the
9 ii is encumbered with a small portion of animae Solis vel
Sulphuris, and then unite both with a delicate hand, so that
finally the Praeparation and the most difficult work is com¬
pleted.

But thou wilt have to know that thou must first tinge
thy S um with the red Tinctur, yet it will not become red in
continenti, but remaineth white, for the Mercurius hath the
privilege of wanting to be tinged first before all others. The
Philosophi also tell what to do in addition with the Anima solis
of this Tinctur of the Mercurii, and from whence it shall be
taken. The Ferment of gold is gold, just as the Ferment of
dough is dough. Moreover, it is the Ferment of gold out
of its own nature, and then its potency is perfect when it is
transformed back into earth. And then this is first the begin¬
ning of the Philosophers, the right and true Prima Materia
Philosophorum metallorum (the first Materia of the metals of
the Philosophers ). From then on the true Masters, experi¬
enced in the Art, begin to stimulate their Ingeniam and attain
to the Great Work. And then the Artifex continues further
with such work and, through God's blessing, bringeth it to
the end, to which it tendeth and where it is embodied by God,
namely, to the highly-blessed Philosopher's Stone. So that
from nothing else than per Spiritum universali Secretum the
true materia prima Philosophorum is prepared and made ready.
Who now understandeth well this Spiritum Secretum under-
standeth also, without doubt, the secrets and wonders of
Nature and hath the perception of the light of Nature. For
he is motus harmonictts Sympaticus and magneticus, from which
originates the Harmonia and Concordantia. the magnetic and
sympathetic power or effect of the uppermost and of the lower¬
most. But note that the natures of both ingredients are unlike
each other in the beginning because of their opposed qualities.
For one is warm and dry, the other is cold and moist, and they
must of course be united. But when this is about to occur,
then their opposed qualities must slowly be changed and equal¬
ised, so that neither nature through intense fire divest the
other of its potency. For thou canst never collect them, be¬
cause both natures must rise simultaneously in the fire's power.
Then the Discrasia will be taken from the Corpori, and an
Aequalitas and good Temperatur is established, which occureth
through a moderate and constant boiling.

For when both of the natures Sulphur and Mercurius
are enclosed in a very narrow space and are maintained with
moderate heat, they begin to abate from their opposed charac-

2

ter and to unite, until finally they have all the qualities. They
become one Conspiration and rise at the’same time, and cer¬
tainly at the top of the glass standeth numero one. They are
ready to wed, and then the bridegroom placeth a golden ring
on his bride, say the Philosophi. And when thus the Mer-
curius with its Sulphur, like water and earth with each other,
. become duly boiled (and the longer the more) they cast away
air their superfluities and the pure parts join each other and
dispose of their corlicibi; otherwise the impure parts prevent
unification and the Ingress.

For the Mercurius, as the first Corpus, is entirely crude
and can per anima be neither mixed nor perpetuated, for neither
Corpus entereth the other nor will be united with it either
vere or in radice. But should these things be so helped that
a true Tinctur will be formed, there must be prepared out of
this a new spiritual Corpus which cometh forth out of both,
for after the purification one taketh the virtues of the other,
and out.of several become one. numero et virtute (in number
and power). But if the fire should be much too intense and
should not be controlled according to the, requirements of
Nature, these two above-mentioned would be either suffocated
or separated. If they did not have, their right mode of prep¬
aration, they would become either nothing or a spoiled work
and a Monstrum. But when one proceedeth prudently and
with a duly tempered 1 heat, then both substances will rise in the
Sublimation uppermost in the glass or cupola. Then when
thou pluckest these lovely flowers, thou can si. enjoy them al¬
ready particular^.

But thou canst observe the motum occultum naturae as
little as thou canst either hear or see the grass growing, for
one can neither, observe nor notice the increase and develop¬
ment of these two ingredients, Mercurii and Sulphuris. because
of their subtle, hidden, and slow Ptogressus from hour to hour.
Only by marks set from week to week can it be observed and
a conclusion drawn, for the inner fire is very delicate and sub¬
tle. But however slow it may be, it doth not stand still until
it cometh to the- end where its intent is to be seen, as in all
plants, unless it then be that such subtle and expert boiling
is hindered through the all too-strong heat of the sun and is
burnt out, or is hindered through suddenly appearing cold;
ergo qui scit occultum motum naturae, scit perfectum decoc-
tionem (therefore he who knoweth the hidden movement of
Nature, knoweth also the perfect boiling or preparation). This
motum should now take its natural and self-determined course,
although’ one can neither hear nor see it, as also one cannot
comprehend the Centra et ignem invisibilem seminum invisibil-
ium (the Centre and invisible fire of the invisible seed). There¬
fore thou must commit such a matter to Nature alone, and
observe it and not Once try to oppose Nature, but have all con¬
fidence in it until it bringeth forth its fruit.

When one treateth Nature with a gentle and agreeable
heat, it doeth and effecteth everything out of itself, which for
the furnishing of a Creati or the introduction of a new form
is a matter of necessity: for the Divine Word Fiat still abideth
in all creatures and in all plants, and hath its mighty power
in these times as well is in the beginning.

There are, however, four chief Virtutes and potentias
of which noble Nature maketh use in every boiling; thereby
it doth complete its work and bringeth it to an end.

The First Virtus

Is and is called appellativ a et attractive, for it is possible for
it to attract to itself from far or near, food of which it is de¬
sirous out of results, and places agreeable to its nature, and
it can grow and increase. And here it hath a magnetic power,
like that of a man for a woman, the Mercurius for the Sulphur,
the dry for the moist, the Materia for the form. Therefore the
axiom of the Philosophers is: natura naturam amat. amplectitur
prosequitur. Omnia namquam crescentia, dum radices agunt
et vivant. succum ex Terra attrahunt, atque avide arripiunt
iilud, quo vivere et augmentari sentiunt — i.e.. Nature loveth
nature, surroundeth it, and followeth it. For all plants, when
they strike root and begin to live, suck sap out of the earth,
and draw to themselves avidly that whereby they sense they
can live and multiply themselves. For where there is hunger

and thirst, food and drink will be received with avidity and
this Virtus and potentia will be aroused, and it cometh from
the heat and average dryness.

The Second Virtus and Potefttia

Is and is called natura retentiva et coagulativa. For Nature
not only alone is useful to it and serveth it for its continuation
and is advantageous when it lacketh that which it eagerly pro-
duceth from itself, but hath also with it the bond with which
it draweth and bringeth and holdeth it. to itself. Yea, Nature
even changeth it into itself, for as it hath chosen of these two
the purest parts, it separateth the rest and bringeth to the mouth
and maketh it grow, and is in no need of any other calcination
or fixation; natura naturam continet (Nature retaineth nature),
and such skill cometh from its dryness, for the cold constricteth
the gained and evenly-formed parts and drieth them in the
Terrae.

The Third Virtus and Potentia

naturae in rebus generandis et augmentandis.

Est Virtus digestiva, quae fit per putrefactionem seu in put re¬
dactions (is the digestive power, which occurs through the
putrefaction or in the putrefaction), in moderate and temperate
heat and moisture. For Nature directeth, changeth, and intro-
duceth one kind and quality,- the crudeness is done away with,
the bitter is made sweet, the harsh is made mild, the rough
is made smooth, the immature and wild is made tame, that
•which was formerly incapable is now made skillful and effi¬
cient, and leadeth to the final intended execution and perfec¬
tion of the Work, and representeth the Ingredientia to the
Composition.

The Fourth Potentia naturae

Est virtus expulsiva mundificativa, segregativa (the expelling,
purifiying, separating power) which separateth and divideth.
which purifieth and deanseth, which washeth during the Subli¬
mation or Decoction. It setteth from Sordibus and dark¬
ness and bringeth forth a pure, transparent, powerful or illu¬
minated Corpus or substance; it collecteth the Partes homoge-
neis, arid is gradually set free from the heterogeneis, repulseth
the Vitia and everything alien, inspecteth the crude, and giveth
every part a special place. This is caused by and cometh from
the agreeable constant heat in appropriate moisture, and that
is the Sublimation and mature fruit, which will now fall out
of the husk. Therefore it is in the beginning designed by
Nature and artisans, namely the Patiens is set free from the
Agente, and will be perfected. Nam liberatio ilia a partibus
heterogeneis est vita et perfectio omnis Rei, — i.e.. for the
liberation of these unequal and opposed parts is the life and
perfection of all things. For the Agens and Patiens which
until now have been contending with each other, so that each
affecteth and rendereth resistance according to its opponent's
resistance — i.e.. as much as possible it would like to break
its opponent's resistance and they must not unite during the
time of their Decoction, but the best part must gain the victory
and expell the impure, and subjugate it.

Now when all Naturalis potentia have done their offi-
cium, then cometh forth the new birth and as the mature fruit
presenteth itself in all other plants, so also now in our Sub-
jecto and natural work which, when perfected, quite surpris¬
ingly doth not at all resemble any more its first beginning and
hath no more quality, and is neither cold nor dry, neither moist
nor warm, and is neither masculus nor foemina. For cold is
there itself turned into heat, and the dry into the moist, the
heavy into the light, for it is a new Quinta Essentia, a Corpus
Spirituale, and hath become a Spiritus corporalis. such a Corpus
as is clear and pure, transparent and crystallike; one which
Nature itself, could never have produced as long as the world
hath stood. The Artifex and the enlightened man. however,
auxiliante Deo et natura (by the aid of God and Nature),
produceth through his intellect and art, and he placeth it there
by itself. So that subsequently he encountereth a Mkacula
and that is called: Unguentum anima, aurum Philosophorum,
flos auri (the unguent, the soul, the philosophers' gold, the
flower of gold). Theophrastus and others call it Gluten aquilae.

Now what is shown about the four potentiis naturae.

3

the same had been effected by means of the fire, which must
be incombustible, pleasing to Nature, and according to Nature
it must continue steadily and must also be advantageous to
the Work: but in this Work two kinds of fires are to be par¬
ticularly well attended to, namely: the outer elementary fire
which the Artifex constructeth and which he applieth to the
Work, and after that the inner, innate, and natural fire of the
substances. Though in all three primary things or genera
there is to be found a natural fire as in the Animalibus, Vege-
tabilibus, and Mineralibus, through which it started and moved,
maintained life, was strengthened and increased; and can con¬
tinue its innate power of bringing forth and of implanted vir¬
tue according to the character of each.

But the fire which is in our Subjecto is in itself not
least amongst creatures and minerals. It hath hidden within
itself the most wonderful, the most potent fire against which
the outer fire seemeth like water, for no common elementary
fire can consume and destroy the pure gold which is the most
durable substance amongst all metals, however intense the fire
may be, but the essential A and V of the Philosophers alone
doeth it.

If we had to-day that fire with which Moses burned the
golden calf and ground it to powder and strewed it upon the
water and which he gave to and made the Children of Israel
drink of it ( Exodus, ch. 32) — let such be a piece of alchemi¬
cal work of Moses, the man of God! For he was instructed in
the Egyptian art and skilled therein. Or the fire which the
prophet Jeremias hid beneath the foot of the mountain, from
which Moses saw the Promised Land and whereon he died,
the fire which was recovered seventy years later by the Wise
Men, the descendants of the old priests after the return from
the Babylonian Captivity. But in the meantime the fire was
changed in the mountain and became dense water (II Maccab.,
ch. 1 and 2). What thinkest thou? should we not warm our¬
selves at it and keep from us the frost in winter?

Such fire slumb'ereth in our Subjecto quietly and peace¬
fully and hath no movement of itself. Should now this secret
and hidden fire help its own Corpori. so that is may rise and
have its effect, and manifest its might and power, so that the
Artist may reach the desired and predestined end. it must be
aroused through the outer elementary fire, be kindled and be
brought into its course. This fire may be in lamps, or of what¬
ever kind thou dost like, or contrive, for it alone is sufficiently
capable of executing the activity with ease, and such fire and
outer heat must be tended and maintained all the time until
the end of the Sublimation, so that the inner and essential
fire be kept alive, in order that the two indicated fires may
help each other and the outer fire let the inner fire be worthy,
until in its appointed time it becometh so strong and intense
a fire that it will soon bum to ashes, pulverise, turn into itself,
and make equal to itself all that is put into it but which is
nevertheless of its own kind and nature.

Nevertheless it is necessary for every Artifex, at the
cost of his desired end, to know that between these two above-
mentioned fires, he maintaineth certain proportions between
the outermost and the innermost, and that he kindle his fire
rightly, for if he maketh it too weak, then the Work cometh
to a standstill, and the outermost fire is not able to raise the
inner one, and in so far as he stirreth it up moderately several
times, it yieldeth a slow effect and a very long process, and
when he hath waited with such patience and hath his data,
he then finally reacheth his intended goal. But if one maketh
a stronger fire than befitteth this process, and it be speeded
up, then the inner fire suffereth, it is entirely incapable, the
Work will surely be destroyed, and the hasty one will never
attain his end.

If after lasting Decoction and Sublimation the noble
and pure parts of the Subjecti are gradually, with the advantage
of a calculated time, separated and set free from the crude
earthly and useless substance, the impulse in such activity
must be according to Nature and must be adjusted with such
moderation that it will be agreeable, pleasing, and advan¬
tageous to the inner fire, in order that the inner essential fire
be not destroyed through all too-intense heat, or even extin¬

guished and made useless. Nay, rather it will be maintained
in its natural degree, be strengthened, whilst the pure and
subtle parts come together and convene, the crude being sep¬
arated, so that they combine and the best will achieve the
aforesaid end in view. Therefore thou must learn from Nature
that degree of fire which Nature useth in its operations until
it bringeth its fruit to maturity, and from this learn Reason
and make calculation. For the inner essential fire is really
that which bringeth the Mercurium Philosophorum to aequali-
taet; but the outer fire stretcheth forth to it a hand so that
the inner fire will not be hindered in its operation, therefore
the outer must have concordance with the inner and must
adjust itself according to the same, vice versa. Then in such
use of the universal elementary fire it must be led toward the
inner natural heat, and the outer heat hath to be adjusted to
it, so that such doth not surpass in the Creato the power of
the moist and warm Spiritus, which is wholly subtil; if other¬
wise, the warm nature of the said Spiritus would soon be dis¬
solved. and it could not hold itself together any more, and
would have no potency; it followeth therefrom that a fire more
intense than is necessary for reviving and maintaining the
inner natural fire implanted in our Materiae can only be for
hindrance and deterioration. In natura et illius Creatis et gen-
erationibus sit tua Imaginatio, — i.e„ upon Nature and what
hath been created or brought forth by her, mediate thou.
Therefore bring the moist Spiritum into the earth, make it dry,
agglutinirs and figurs. with an agreeable fire. Thus shalt thou
also bring the Animam into the dead Corpus and restore what
thou hast taken away, and thou restorest the soulless and dead
to life and to rise again and be equipped, but whatever hath
driven it will not stand the heat, for it will not become constant
as if it were to be received spontaneously from itself with good
will, with joy and with desire, and be deeply impressed.

And that is sicci cum humido naturalis unio et ligamen
rum optimum (the natural unification of the dry with the moist
and also the best tie). Yea, if one really desireth to discuss
this matter: the Wise Men mention three kinds of fire, each
of which taketh charge of the opens magni, so that each best
form in particular must in wisdom and good readiness have
governed this also. And so he will not work as one blind, but
in an understanding and prudent manner, as befitteth an in¬
telligent Philosophus.

The first is the outer fire, which the Artist or watchman
maketh, which the Wise Men call ignem frontem, upon which
Regimen dependeth the safety or the ruin of the entire Work,
and this in two ways: nemium sumiget cave (take heed that it
doth not smoke too much), but it is also said: combure igne
fortissimo (burn it with the strongest fire).

The second fire is the nest wherein the Phoenix of the
Philosophers hath its abode, and hatcheth itself therein ad
regenerationem. This is nothing else than the Vas Philoso¬
phorum. The Wise Men call it ignem corticum, for it is written
that the Phoenix bird collected all fragrant wood whereon it
cremateth itself. If this were not so, the Phoenix would freeze
to death and it could not attain to its Perfection. Sulphura
Sulphuribus continentur (Sulphurs are maintained by sul¬
phurs). For the nest should protect, assist, cherish and keep
the brood of the bird unto the final end.

The third however is the true innate fire of the noble
Sulphuris, itself to be found in radice subjecti. and is an Ingres
dient, and it quieteth the Mercurium and fashioneth it: that
is the real Master, yea, the true Sigitlum Hermetis. Concern¬
ing this fire Crebrerus writeth: In prof undo mercurii est Sulphur,
quod tandem vincit frigiditatem et humiditatem in Mercurio.
Hoc nihil aliud est, quam parvus ignis occultus in mercurio.
quod in mineris nostris exitatur et longo temporis successe di-
gerit frigiditatem et humiditatem in mercurio, — i.e.. In the
essence of the Mercurii is a sulphur which finally conquereth
the coldness and the moisture in the Mercurio. This is nothing
else than a small fire hidden in the Mercurio, which is aroused
in our Mineris, and in the fulness of time it absorbeth the
coldness and moisture in the Mercurio or removeth them, and
that is also said about the fire.

FINIS

S

4

IF A PHILOSOPHER YOU WISH TO BE,

Where on this globe lives a man so wise,

Who’ll ever learn what four ones do comprise,

And even if he'd know all this,

He’d still always be an apprentice.

Therefore, 0 human, with all thy might,

Recognise God and thyself in God’s and nature's light.
Both these lights God pours into thee,

That a likeness of him thou mayest be.

He is one fourfold God, let thou be told,

As thou art a piece of clay fourfold.

This maketh nature to thee well known,

With wisdom, light and understanding to thee is it shown.

0 DOMINE QUAM MIRABILIA

LET ONLY PATIENCE DWELL IN THEE.
To nothing can thine eye be blind,

Be it of body or of mind.

Therefore be thankful to thy God,

Who in time this before thee hast brought.
Be thou not jealous of the scofFer’s fame,

Do not begrudge every mocker’s great name.
With sophisticated vanity they strut,
Unbeknownst to them is what thou’st got.
Be happy with what God to thee gave,

Defy, that four in one they have.

Fiat and Amen, be my treasure,

A fourfold sphere always together.

SUNT OPERA TUA.

Lord, thine eternal Spirit is in all Things.

Salvator 8 Mundi

Four fires are floating in this world.
Wherein God holdeth a Center,

That is locked up in four.

Out Of which Heaven and Earth were poured.

SPECULUM DIVINUM OCCULTUM ATOUE

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Notice Nature in its strength,
Look at its great life-power.

xa wfiHOHdoso’iiHd wnaNoi

From God it, and all things spring.
And return to their centers again.

Coel. & 8 Terra.

There is never a Philosopher who Nature’s ultimate Principle

doth not know.

Look well for the golden Magnet. If thou findest it thou wouldest get rid of thy sorrows.
Study well the law KNOW THYSELF, that thou may not be deceived any more.

Unum sunt omnia, per quod omnia.

Make known to thee the Terra Sancta, so that thou mayest not go astray.

5

So thou hast all in all.

Earth and Heavens in one together.

Look well at it, it is to thy good,

And pondering over, thou wilt not rue it.
NATURA RERUM SEU INSTRUMENTARUM

The way of life is above to the wise,

Figurative Image o£ how within this 'World three Worlds in each other,

namely this earthly Sun-World, and also the heavenly and

God is free everywhere
Within and without all creatures

GOD

Time measure of Nature
The Angel with six wings
I.

The outer and the inner Mind
Without God’s light you cannot find.

NOON

lESUS

God is the Alpha and Omega
The Beginning and the End

FATHER

Time-Measure of the Law
Lion with six wings

II.

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Point, where Tree of
Life stands.

God’s Grace. Jjr

Point, where Tree of
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And there is no God
but the one God

H. GHOST

Time of fulfillment
Eagle with six wings
IIII.

AHomaiw

Only the Spirit alone knows
Reason in flesh is blind.

God is the first and
the last.

SON

Time of the Evangelium.
Ox with six wings.

III.

the hellish world have their effects. And the darkness cannot conquer the light. It also
shows that the land of the dead, the entrance to hell or superficial darkness, where thara
is wailing and gnashing of teeth, as well as the land of the living, the heavenly paradise
or third heaven are from this world. And that the human being has all these things in
his heart; heaven and hell, light and darkness, life and death.

6

so that you shun the hell beneath. Proy. 15. 24. cf.

The Tree of Good and Evil Knowledge

THEREISONETREE

bearing two kinds
of fruits. Its name
is the tree of ,the
knowledge of good
and evil. Like its
name, are its fruits:
namely, good and
bad fruits of life
and death, of love
and hate, of light
and darkness. This
tree was put before
Adam, and even if
he had in his inno<
cence the liberty to
look upon it as a
tree of God's won¬
ders. God's pro¬
hibition did not
allow him to place
his desire in it and
eat of it, but threat¬
ened that (if he
would do so) he
would die from its
fruit. For this was
a tree of division
where good and
evil battled with
each other; but in
a battle there can
be no life: For
battle brings forth
destruction, and de-
struction brings
forth death, life
lives in the sweet
unity of love.
Therefore, when
Adam ate from this
tree, a battle started
within him. and in
this battle he lost
his life.

Neverthe¬
less wretched men
will not learn
through such fall
and damage. His
desire is still for
that tree and its
fruits. Man is al¬
ways desirous to
have the division of
manifold things,
and man is always
battling, when he
could return to the
unity of simplicity,
if he only would
come in peace.
Life's light stands
in the middle to
point out to men the
“ ‘ way to this first
rest, and the Father
in the heaven lets
his Sun rise over
good and evil: But
everything grows
after its own
fashion, and man is
only too apt to look
upon the stars of
the many-foldness,
and in his own dis¬
cretion. to choose
them for his ladders,
though they make
him stray many
times from the true
light, and detain
him in the whirlpool
of uncertainty. This
whirlpool of uncer¬
tainty leads more
and more out of the
innermost face of
the Sun into the
outer (world) and
can find neither end
nor place of rest,
unless it leads from
the. outer (world)
back again and
seeks the beginning,
from which all the
smaller star-lights
originated.

There is also among 7 stars, hardly one turning its
rays inward to direct the searching mind to Bethlehem, and
amongst 7 eyes winding around the whirlpool of searching
desire is hardly one which stands towards the Sabbath in the
innermost: but the restless movement of the working days
move them through all spheres, and even if they take a look
at God’s wonders, they only look upon the surface and every
eye looks upon that which is shown through its own desire.
God made man to live in an eternal Sabbath, he should not
work, but let God work in him, he should not take with his
own hands, but only receive what God bestowed plentifully
upon His mercy. But man left the Sabbath, and wanted to
work himself, raised his hand against the law to take in his own
desire what he should not have taken. Therefore, God let
him fall, and since he had despised the quiet, he had to feel
painfully the restlessness. In such restlessness of life all
children of man still extend their hands, trying to grasp their
pleasures. And as is their understanding and will, so is their
grasping. Some grasp for the good, some grasp for the evil.
Some grasp for the fruit, some only for the leaves, some for
a branch with fruits and leaves on it. And they derive pleasure
from the things they have grasped, these poor fools do not
know that all their pain and labor had only been a Studium
paniculate. They grasp for pieces, where they could obtain
the whole. They seek for quiet and cannot find it; for they
look from the outside into the restlessness of movement, which
dwells in the inner solitude of the inner Centri, and though
one may grasp more than the other, it is still piece-work. At
times there may be one amongst 7 hands coming near the

secret and it grasps the whole stem of the tree at that point
where all the divided branches return to unity. But even this
hand is still far from the roots of the tree, only grasping and
holding the secret from the outside and cannot yet see it from
the inside. For the root of this tree is understood only by
the eye of wisdom, standing in the Centro of all spheres.
These roots go from the visible world of mingled good and
evil, into the sphere of the invisible world. This eye looks with
the greatest peace upon the wonders of all movements and
also looks through all the other eyes, wandering about outside
of the rest in the unrest, all those eyes which want to see for
themselves without the right eye of wisdom, from which they
have received all their se’eing-power. This eye can prove all
spirits, how intelligent, pure and acute they be. It understands
the sources of good and evil. Plain before it is light and
darkness. It understands time and eternity, visible and in¬
visible, present and future things, earthly and heavenly things,
things of the body and things of the spirit, high and deep, out-
wardliness and inwardliness. And nevertheless, none of these
things are disturbed by it, for the eye lives in the Centro of
peace, where everything stands in equality outside of any strife,
and whatever it sees it possesses. For in the Centro of its peace
is its kingly throne, everything being subject to it. Therefore,
dear man! If thou wouldst return to right understanding and
right peace, cease from thy works and let God alone work in
thee, so that the eye of wisdom will open in thine own self and
thou wilt attain a studio particulari ad universale and One
find All.

This is the Omega, which has caused This is the trifling matter over which

so many many evil days and restless 80 hundreds of people moaned

Notice here the eternal end without
beginning, the eternal revelation and
circle, in eternal love, willpower and
centre 0 whose principle reveals itself
since eternity began.

m

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You will see in this the eternal nature The Centrum of the eternal bottomless An eternal holy fire \ The great inde¬
in its seven apparitions, revealing itself depth of light and darkness is in the An infinite God sent flame ( scribable spirit

in the centroO of the eternal bottomless infinite inexpressable width and depth A heavenly secret g of fire, inexplor-

depth since eternity began. everywhere. Therefore is said: The j able in eternity.

light inhabits the darkness and the
darkness cannot grasp it.

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Harmonious Conception of the Light of Nature.

FROM WHICH YOU CAN DEDUCE THE RESTORATION & RENOVATION OF ALL THINGS EMBLEMATIC.

8

The soul of men everywhere was lost through a fall, and the health of the body suffered through a fall.
Salvation came to the human soul through IEHOVA, Jesus Christ. The bodily health is brought back
through a thing not good to look at. It is hidden in this painting, the highest treasure in this world,
in which is the highest medicine and the greatest parts of the riches of nature, given to us by the
Lord IEHOVA. It is called Palor Melallorum, well known to the philosopher sitting in front of the
mountain-cave, easy to obtain for anybody. But the sophists in their sophistic garb, tapping on the
walls, recognise him not. At the right is to be seen Lepus, representing the art of chemistry, marvel¬
lously white, the secrets of which with fire’s heat are being explored. To the left one can see freely
what the right Claris artis is; one cannot be too subtle with it, like a hen hatching a chicken. In the
midst of the mountain, before the door stands a courageous Lion in all its pride, whose noble blood
the monster-dragon is going to shed; throwing him into a deep grave, out of it comes forth a black
raven, then called Ianaa arlis, out of that comes Aquila alba. Even the crystal refined in the furnace
will quickly show you on inspection Servum fugithum, a wonder-child to many artists. The one effect¬
ing this all is Principium labor is. On the right hand in the barrel are Sol and Luna, the intelligence
of the firmament. The Senior plants in it Rad. Rubeam and albam. Now you proceed with constancy
and Arbor arlis appears to you, with its blossoms it announces now Lapidem Philosophorum. Over all,
the crown of the glory, ruling over all treasures.

Be diligent, peaceful, constant and pious, pray that God may help thee. And if thou attain, never forget
the poor. Then thou wilt praise God with the legion of the angels, now and forever.

Mercy - Choice.

JJlWlLL

Light, strength, joy in the

recognition of God’s virtue *v\ ,l,,,ll | l JTf/1" ,,, ’/V'/'

and hymn of praise. \\\\\\ l

Darkness, evil-doing, fear
in Godlessness, sin and
vice.

Come ye to the
Mercy-seat.

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Go ye to the
pit of fire.

Harsh, hard, cold, severe, sharp, sour,
inclined to rudeness and earthliness,
its desire consists out of these qualities.

' out qr one:

Fire or life, half in darkness, half in
light, is the setting alight and the goal
of separation.

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The Principium of the fire belongs to the world
of the four elements, being an offspring of the
first two, and is the third principle.

The being, made out of the forenamed
six spiritual qualities, in which they lie
bodily and in readiness, as in their

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Whenever the first three qualities of the first dark Principii gain
the upper hand, then the others are tied up around their Centro
and all seven are evil. Then Saturnus stands for avarice, Mer-
curius for envy, Mars for wrath, Sol for vanity, Venus for lewd¬
ness, Jupiter for cunning and Luna for bodily desire, which are
the seven evil spirits ruling within the old human being.

But when the three in the Principio of light have the upper-
hand and are born out of the dark Centro, so that they are in
accordance with their innermost depths of light, which is the
new birth in man, all seven are good, and then Saturnus
stands for compassion, Mercurius for doing good, Mars for
gentleness, Sol for humility, Venus for chastity, Jupiter for
wisdom, and Luna for Christ’s flesh or body.

10

The Hermetic Philosophy.

I attract all those seeking God and the
truth; those alone will find the art.
I am the Magnet-Stone of divine love;
attracting the iron-hard men on Hie
road to the truth.

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PRIMA MATERIA.

Sanguinalia animala Rosa Hierichuntia
V Spiritualia. Lucida, ergentea, /
tactea*stillata ex Candida Lilia jyjf/i
in Valle Joeophat. Jm///,

I am the moisture which preserves every¬
thing in nature and makes it live, I pass
from the upper to the lower planes; I am
the heavenly dew and the fat of the l&nd;
I am the fiery water and the watery fire;
nothing may live without me in time; I
am close to all things yea; in and through
all things, nevertheless unknown.
Nevertheless I only am in the grasp of
the Philosophers.

I unfold and fold up again,

Bringing contentment to the artists,
Without me thou canst do nothing
Furthering any of your affairs.

Therefore fear God, pray and work in pa-'
tience, if you find me your want would '
cease and you have a merciful God who
befriendeth thee and giveth thee what¬
ever thy heart may desire.

» POMS
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This moisture must be
caught, lest it should
change into vapor or
fume.

The two vapors or fumes
are the roots of the art.

The Prima Materia derives its existence from the Fiat, the Word of creation. And this Word comes from the Father who
is the creator of all things, and the Spirit radiates from both: This is God’s life giving air. Then, too, air brings to life
everything within the elements. The fire warms all things, the water refreshes, delights and saturates all things: And the
nitrous earth, Mother-like, nourishes and sustains all things; the air was born out of fire, and in turn makes the fire burn,
that it may live, but air in the form of water is food for the fire, and the fire burns into this element: Water and dew of
the ground, the greasy fat dew of the ground, the earth as keeper of nitrous salt nourishes it. For the womb of the earth
is the sulphuric nitrous-salt of nature, the one good thing God has created in this visible world.

The same Salt-Mother of the elements is the nitrous, aluminous and spiritual gumosic water, Q earth or crystal, which
has Nature in its womb, a Son of the Sun, and a Daughter of the Moon. It is a Hermaphrodite, born out of the wind, a
phoenix living in fire, a pelican, reviving his dear young ones with its blood; the young Icarus, drowned in the water,
whose nurse is the earth, whose Mother is the wind; whose Father is the fire, the water her caretaker and drink, one stone
and no stone, one water and no water, nevertheless a stone of living power and a water of living might; a sulphur, a
mercury, a salt, hidden deep in nature, and which no fool has ever known nor seen,

Deus vendit sua dona pro labore.

LIGHT of THEOLOGY.

O Man, know God and thyself: so thou
mayest know what is in Heaven and on
Earth.

THREE WORLDS INHABIT ONE WORLD.

The eternal heavenly world. The great world with all its

GOD FATHER.

What God was without
beginning. Without beginning.

What man was without
beginning.

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WITHIN #
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creatures.

Coelestia.

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Vegetabilia.

Without middle. Without end.

What God was before the
beginning in eternity.

Spirit. God.

The small world, as the human being.
SPIRIT.

What man was before the
beginning in eternity.

MAN.

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GODLY =5.

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Spirit. Person. Spirit. Word.
Un. ad Trin. Trin. ad Un.
What God was in the beginning
ELOHIM.

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SOUL.

BODY.

THREE NATURAL SUNS IN THE WORLD.

Omnia sunt non Ens,
Omnia sunt Ens.

The great Sun in heaven.
Father and Mother of all creatures.
RED.

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Word.

Spirit.

What God is in time.

What man was in the beginning.

OUT OF NATURE.
Sulphur. Mercur.

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Dust of the ground.

What man is in time.
SPIRIT.

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The small Sun within the
human being.

WARM.

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COLD.

The lowest Sun in the earth.

EARTH.

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II. GHOST.

What God is after time.
FATHER.

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BODY.

What man is after time.
BODY and SPIRIT.

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H. GHOST. MAN. SON. NEW CREATURE.

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12

Picture o£ the Human Heart in the Old and the New Creature.

GOD

This scripture must be understood out of » YWfy

Everything that is in the great world, is in man -tu miMturf

too, for he is created out of it therefore he is the of'Coi.

small world and his heart is his center. Note 7i ....i \

this well! HI, ill!>

.WORD ^

the innermost and unto the outermost.

^ God hath caused all men to he born again out of
s love and hath already enkindled the light within
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God is threefold, the Word
is threefold and 2 limes 3 is
6, pertaining to the inner¬
most person and morning-
star within our heart, which
is Jesus Christ, the one
point.

// / Jesus Christ yesterday, today

// and in eternity. Who there is

/ Jf\ and was, who there cometh,
eg the beginning and end. Alpha
C?Y and Omega, in Him is the
^ fullness of the Godhead bodi-

isono X(ojj lj- Hallelujah, Gloria in Ex-
celsus Dec. Amen.

The old birth of death in darkness must be slain through cross and
suffering, in a wide circle is the reason captured and through the
Word, man is being led back into the spirit, into the rebirth, into
the light, in Christo, where alone there is quiet, peace, eternal life
and the kingdom of heaven.

No. 1 Here is Christus born a man according to the flesh of Maria, about this He said in John 6. The flesh pacif-
ieth nothing. Here is the human birth from Adam, the old Creature, sinful, mortal, does not come into the
heavenly kingdom, man liveth in darkness, blindness, night and death, in his reason from the power of the
stars and the 4 Elements, out of which come sickness, out of which are invented the handling of the arts,
higher schools, ecclesiastical and secular offices and position, so far they are in the heart. Over which rules
the authority which God ordered. All this is in vain and mortal, into this darkness shinelh the light and the
darkness comprehendeth it not. Herein belong Christians, Jews, Turks and heathens, they are altogether sin¬
ners and lack the glory they ought to have before God; they are all resolved in God's wrath.

No. 2. Here Christus is grieved in his soul and tempted by the devil, the innermost conscience out of the stars is
being tempted by lust of the eyes, deed of the flesh and of vanity, with assurance and despair. Here the
Holy Scriptures become dead letters, bringing forth sects, superstitious and fleshly priests, fearing God’s word
might be taken away from them, meaning the dead letter. The authorities want to fight with the sword
for religion, killing the believers, Christ and His apostles, thinking to serve God, divine things are just so
much foolishness to them, they can understand Christ only in the flesh and according to the tribe of David,
they make divisions, cliques, and sects.

No. 3. Here is the separation of light from darkness, the dawn comes up, all temporalites will be foresaken, through
many sorrows we have to enter into the kingdom of God, man is a fool to the world, Christ is being cruci¬
fied in him and he in Christ, therefore he is a cross to the world and the world a cross to him, here stands
calmness, whoever turneth toward the light lives in Christ and Christ in him in time and eternity.

No. 4. The old hath to go entirely; for behold: I make all things new. Here is the rebirth by water and spirit,
from on high through the word of truth, a new creature born of God. Christ hath become flesh, ressurected
in the human being, awakening him from the dead, nourishing him with his real flesh and blood unto life.
Christ is the word of the father, the book of life, the Gospel, the power of God He causeth belief, and He
blesseth. He is king, ruling with the sword of the spirit, man becometh divine nature, hath his life in
heaven with Christ.

No. 5. The Holy Ghost is the ointment, teacheth men innermost Divine things; man hath become a temple of God,
indwelt by the Holy Trinity. Christ in man, God and man, cringing about love. Christus is all in all,
the sole One.

O LORD, merciful GOD, open the human heart, to understand Thy secrets

through the Holy Ghost.

Who hath well understood the figure. Wrath in hell and darkness;

Hath understanding, also, of the scriptures. This certainly is a picture of man.

Three worlds hath God created, On this earth he only hath to choose

In heaven love, on earth mercy. Which way to go, the end is to his will.

14

TABULA SMARAGDINA HERMETIS.

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VERBA SECRETORUM HERMETIS.

It is true, certain, and without falsehood, that whatever is below is like that which
is above; and that which is above is like that which is below: to accomplish the one
wonderful work. As all things are derived from the One Only Thing, by the will and
by the word of the One Only One who created it in His Mind, so ail things owe
their existence to this Unity by the order of Nature, and can be Improved by Adap¬
tation to that Mind.

Its Father is the Sun; its Mother is the Moon; the Wind carries it in its womb;
and its nurse is the Earth. This Thing is the Father of all perfect things in the
world. Its power is most perfect when it has again been changed into Earth. Separate
the Earth from the Fire, the subtle from the gross, but carefully and with great judg¬
ment and skill.

It ascends from earth to heaven, and descends again, new born, to the earth, taking
unto itself thereby the power of the Above and the Below. Thus the splendor of the
whole world will be thine, and all darkness shall flee from thee.

This is the strongest of all powers, the Force of all forces, for it overcometh all subtle
things and can penetrate all that is solid. For thus was the world created, and rare
combinations, and wonders of many kinds are wrought.

Hence I am called HERMES TRISMEGISTUS, having mastered the three parts of the
wisdom of the whole world. What I have to say about the masterpiece of the alchem¬
ical art, the Solar Work, is now ended.

15

INTERPRETATION and EXPLANATION of the

TABULA SMARAGDINA HERMEDIS

This picture, plain and insignificant in appearance,
Concealeth a great and important thing.

Yea, it containeth a secret of the kind

That is the greatest treasure in the world.

For what on this earth is deemed more excellent
Than to be a Lord who ever reeketh with gold,
And hath also a healthy body,

Fresh and hale all his life long,

Until the predestined time

That cannot be overstepped by any creature.

All this, as I have stated, clearly
Is contained within this figure.

Three separate shields are to be seen, O

And on them are eagle, lion, and free star. )

And painted in their very midst 2

Artfully stands an imperial globe. y

Heaven and Earth in like manner s

Are also placed herein intentionally, s

And between the hands outstretched towards each other ^
Are to be seen the symbols of metals.

And in the circle surrounding the picture
Seven words are to be found inscribed.

Therefore I shall now tell

What each meaneth particularly

And then indicate without hesitation
How it is called by name.

Therein is a secret thing of the Wise
In which is to be found great power.

And how to prepare it will also
Be described in the following:

The three shields together indicate'

Sal, Sulphur, and Mercurinm.

The Sal hath been one Corpus that
Is the very last one in the Art.

The Sulphur henceforth is the soul

Without which the body can do nothing.

Mercurim is the spirit of power,

Holding together both body and soul,

Therefore it is called a medium

Since whatever is made without it hath no stability.

For soul and body could not die
Should spirit also be with them.

And soul and spirit could not be
Unless they had a body to dwell in,

And no power had body or spirit
If the soul did not accompany them.

This is the meaning of the Art:

The body giveth form and constancy,

The soul doth dye and tinge it,

The spirit maketh it fluid and penetrateth it.

And therefore the Art cannot be
In one of these three things alone.

Nor can the greatest secret exist alone:

It must have body, soul, and spirit.

And now what is the fourth,

From which the three originate.

The same names teach thee

And the sevenfold star in the lower shield.

The Lion likewise by its colour and power
Showeth its nature and its property.

In the Eagle yellow and white are manifest.

Mark my words well, for there is need of care:

The imperial orb doth exhibit
The symbol of this highest good.

Heaven and earth, four elements,

Fire, light, and water, are therein.

The two hands do testify with an oath

The right reason and the true knowledge,

And from what roots are derived

All of the metals and many other things.

Now there remain only the seven words,

Hear further what they mean:

If thou dost now understand this well
This knowledge shall nevermore fail thee.

Every word standeth for a city

Each of which hath but one gate.

The first signifieth gold, is intentionally yellow.

The second for fair white silver.

The third, Mercurhis, is likewise grey.

The fourth for tin, is heaven-blue.

The fifth for iron, is blood-red.

The sixth for copper, is true green.

The seventh for lead, is black as coal.

Mark what I mean, understand me well:

In these city gates, indeed,

Standeth the whole ground of the Art.

For no one city alone can effect anything,

The others must also be close at hand.

And as soon as the gates are closed
One cannot enter any city.

And if they had no gates

Not one thing could they, accomplish.

But if these gates are close together

A ray of light appeareth from seven colors.
Shining very brightly together
Their might is incomparable.

Thou canst not find such wonders on earth,
Wherefore hearken unto further particulars:

Seven letters, and seven words,

Seven cities, and seven gates,

Seven times, and seven metals,

Seven days, and seven ciphers.

Whereby I mean seven herbs
Also seven arts and seven stones.

Therein stands every lasting art.

Well for him who findeth this.

If this be too hard for thee to understand
Here me again in a few other particulars:

Truly I reveal to thee

Very clearly and plainly, without hatred or envy,
How it is named with one word

Vitriol, for him who understandeth it.

If thou wouldst oft figure out

This Cabbalistic way with all diligence,

Seven and fifty in the cipher

Thou findest figured everywhere.

Let not the Work discourage thee,

Understand me rightly, so shalt thou enjoy it.

Besides that, note this fully,

There is a water which doth not make wet.

From it the metals are produced,

It is frozen as hard as ice.

A moistened dust a fuller wind doth raise.

Wherein are all qualities.

If thou dost not understand this.

Then I may not name it for thee otherwise.

Now I will instruct thee
How it should be prepared.

16

There are seven ways for this art,

If thou neglectest any of them thou workest in vain.
But thou must, before all things else, know
Thou hast to succeed in purification.

And although this be twofold,

Thou art in need of one alone.

The first work is freely done by it
Without any other addition.

Without distilling something in it,

Simply through its putrefication.

From all of its earthliness

Is everything afterwards prepared.

This first way hath two paths.

Happy is he who goeth on the right path.

The first extendeth through the strength of fire.
With and in itself, note this well.

The second extendeth further

Until one cometh to treasure and to gain.

This is done by dissolving,

And again by saturating, I inform you: .

This must be undertaken first of all,

So comest thou to the end of the fine art.

After the whole purification hath been completed
It will be prepared and boiled in the sun
Or in the warm dung of its time,

Which extendeth itself very far
Until it becometh constant and perfect,

And the treasure of the Wise is in it.

The other ways are very subtle
And many mighty one fail therein.

For here is the purpose of the distillation
And the sublimation of the Wise Men.

The separation of the four elements
Is also Called by the Wise Men
Air, water, and rectified fire.

The earth on the ground hath mislead many,
Having been deemed a worthless thing,

Although all the power lieth in it.

Some know not how to separate it

From their Cortibus, therefore they fail.

It was cast behind the door.

But the Wise Man taketh it up again,

Purifieth it snow-white and clear:

This is the ground, I say in truth.

But if thou dost wish to separate it,

Note that it is of no little importance,

For if they are not prepared

Then you are in error, that I swear.

Therefore thou must also have some vinegar
Which is revealed to the Wise Men,

Wherewith thou wilt effect the separation,

So that nothing earthly remaineth in it any more,
Till body and soul have to be separated,

Otherwise called fire and earth
And after they are thus purified,

And thereupon folioweth the mixture, observe!

And so it cometh to a wondrous strength,
The finished figures with the unfinished.

And if the fire be likewise rightly controlled.
It will be entirely perfect
In much less time than a year.

Now thou hast the entire way in its length
On which are not more than two paths.

From these one soon wandereth and goeth astray,

Else it all standeth clear and plain.

The one is the water of the Wise Men,

Which is the Mercurius alone.

The other is called a vinegar,

And it is known only to a very few.

And this vinegar doth circle

Away from the philosophical iron.

It is Lord Acs whom it maketh glad.

Therefore they have combined so closely

Many hundred forms and names are given
After each hath chosen it.

One way springeth from the true source,

A few have worked on it for a whole year.

But many through their art and craft
Have shortened so long a space of time.

And quickly is the preparation set free
As Alchemy doth point out.

The preparation alone

Maketh this stone great and glorious.

Although there is but one matter
It lacketh nothing else.

But when it is clarified

Its name hath misled many.

However, I have revealed enough to thee
In many ways, forms, and fashions.

There are many names; I say

Let not thyself be misled from the true way.

In their scriptures the Elders write
That it is a draught, a great poison.

Others call it a snake, a monster,

Which is not costly anywhere.

It is common to all men

Throughout the world, to rich and also to poor.

It is the property of the metals

Through which they conquer victoriously.

The same is a perfection

And setteth a golden crown upon it.

Now the practice is completed

For him who understande th i t and kno weth the ma t ter.

Only two things more are to be chosen
Which thou wilt find by now

If thou dost follow the right way
And attend carefully to thy work.

The composition is the one

Which the Wise Men kept secret.

The nature of the fire also hath hidden craft;
Therefore its order is another.

With that, one should, not deal too much
Or else all execution is lost.

One cannot be too subtle with it.

As the hen hatcheth out the chick

So also shall it be in the beginning,

And time itself will prove it.

For just as the fire is regulated

Will this treasure itself be produced.

Be industrious, constant, peaceful, and pious,

And also ask God for His help:

If thou dost obtain that, then always remember
The poor and their needs.

17

AUREUM SECULUM REDIVIVUM

That is

The Very Ancient Golden Age Having Passed Away

Which now hath risen again, blossomed in loveliness, and produced fragrant golden seed.

This precious and noble seed is pointed out and revealed to all true Sapientiae and doctrinae pliis by
HENR1CUS MADATHANUS, THEOSOPHUS,

Medicus and tandem, Dei gratia aureae crucis frater.

Epistle o[ James. i:5:

If any of you lack wisdom, let him ask of God that giveth to all men liberally and upraideth not; and it shall be given him.

SYMBOLUM AUTHORIS.

Centrum mundi, granum fundi.

FOREWORD
To the Christian and Worthy Reader
Kind and God-loving Reader, and especially you sapien¬
tiae and doctrinae filii, some years ago Almighty God opened
mine eyes with the enlightenment of His Holy Spirit (from Whom
we receive all wisdom and Who was sent unto us through Christ
from the Father), because I had prayed fervently, unceasingly,
and constantly and had called upon Him many times. So that
I beheld the true Centrum in Trigono centri the one and true
substance of the Noble Philosopher's Stone, and although I had
it in mine own hands for the length of five years, I did not know
how to use it profitably, rightly, or befittingly, how to extract
from it the red lion's blood and the white eagle's gluten, much less
how to mix, enclose, and seal it according to the proportionate
weight of Nature, or how to commit it to and proceed with the
hidden fire, all of which must be done not without understanding
and care. And although I searched in the scriptis, parabolis and
variis Philosophorum pguris with special care and understanding,
and laboured diligently to solve their manifold strange aenigmata,
which existed in part only in their own minds, I found out reipsa
that this was sheer phantasy and nonsense, as also testify the
Aurora Philosophorum. They are all foolishness, like all the
praeparationes. even of Geber and Albertus Magnus, with their
purgationes, sublimationes, cementationes. distillationes, rectipca-
tiones, circulationes, putrefactiones, conjunctiones. solutiones.
assensiones, coagulationes, calcinationes, incinerationes, mortip-
cationes, revipcationes, etc. In like manner are their tripods,
Alanthor. reflecting ovens, smelting furnaces, putrescences, horse-
dung, ashes, sand, cupping-glasses, pelican vials, retorts, fixa-
toriums, etc., sophistical, futile, and useless things. Personally,
I have in truth to admit this: especially since noble Nature, which
letteth itself be easily found in its own innate substance, doth
not know of any of these things. There are those who look for
the materiam lapidis in wine, in the imperfect body, in blood, in
marcasite, in mercury, in sulphur, in urine, in stercorate, in auri-
pigment, and in herbs such as chelidonium, lungwort, yew. hyssop,
etc. Theophrastus, in his Secreto Magico de Lapide Philoso¬
phorum. rightly says of them: all this is villainy and thievery, with
which they mislead other people, take their money, spend and
waste their time uselessly and vainly, follow only their own fool's-
head, but who cannot figure out in advance the requirements of
Nature. Rather tell me one thing: What dost thou think of
those who burn water in the mines of the Earth, or are there
also people therein who enhance the value of wine, or burn the
urine of small children to make metals therewith? Or dost thou
think there is any apothecary therein who hath for sale any thing
with which thou canst make metals? Thou fool, canst thou not
understand that thou dost err, that none of these things belong to
Nature? Or dost thou want to be above God, that thou dost
want to make metals out of blood? Thou mightest as well try
to make a man out of a horse, or a cow out of a mouse, to give
good milk in addition. This, too. would be a multiplication, but
these things do not happen, and as little as they can happen, so
little canst thou make metals with the above-mentioned recipes,
for this is not a Nature-given art. And whatever Nature hath
made, no art can effect: for if a woman hath given birth to a

boy, no art can change the boy into a girl, whatever means might
be employed for that purpose. After this short discourse, it
should be easy for anyone to see how, and in what form, the
materia benedicta should be sought and found. And no one should
imagine, much less be persuaded by any clowns, that he really
hath in his hands the veram materiam either through the secret
revelation of God or through those who claim to be acquainted
with it, and no one should imagine that he would then be able
to disintegrate the said veram materiam proportionately, to sepa¬
rate the purum ab impuro in the highest things, that he knoweth
how to purify it and completely understandeth. Nay, my dear
analysts, that is by no means so: therein lies the difficulty, and
to such matters belong art and a skilled mind. See me, for
example: as you heard from me in the beginning, for five years
I was acquainted with the veram materiam lapidis. but all that
time I did not know how to proceed with it. and not until the
sixth year was the key to its power entrusted to me through
the secret revelation of Almighty God. And the old Patriarchs,
Prophets, and Philosophi have at all times kept this key hidden
and secret, for the Monarcha in loco dicto saith: It would be a
great theft, and no longer secret, had they revealed it in their
writings, so that every cobbler and tooth-drawer could under¬
stand it, and much evil could be done that way which would be
against the will of the Lord, etc. Now there are many reasons why
I should write this Tract: some are mentioned here, some in the
Epilogo, and another reason is that I do not want to appear as
if I would have for my exclusive use talentum a Deo mihi com-
missum (a talent intrusted to me by God). So I have written
down in this, my Aureo seculo redivivo (Golden Age Restored),
as much as God and Nature have permitted me, about the great
secret of the Philosophers, as mine eyes have witnessed it and my
hands grasped it, and how it was revealed through the mercy
of God at the right time in great might and glory: and may the
pious and God-loving reader take all this in good faith and
accept it, examine it skillfully, and be not perturbed if at times
there are words mixed up with my sayings which seem to be
contrary to the letter. 1 could not write otherwise per Theoriam ad
praxim. because it is forbidden to write more exactly and clearly
about this in republica chymica. But undoubtedly all those who
read this Tract in true confidence with the inner eyes of their
minds, and are able to look upon it in the right way, to study
it diligently, and who pray in all things inwardly and with all
their heart, will enjoy, as I did, the wondrously sweet philoso¬
phical fruit hidden therein, and partake of it, according to God's
will. And then they will be and will remain true Brothers of the
Golden Cross, and in eternal alliance, chosen members of the
Philosophical Community.

Finally, I will be so candid as to disclose my true given
and family name in the following manner to the intelligent,
worthy, and Christian reader, so that no one will have a right
to cry out against me. So now let it be known to everyone that the
number of my name is M.DCXII, in which number my full name
was inscribed in the book of Nature by 11 dead and 7 living.
Moreover, the letter 5 is the fifth part of the 8, and the 15 is
again the fifth part of the 12, and let this suffice thee.

Datum in Monte Abiegno, die 25. Martii Anno 1621

18

EPIGRAMMA

ad Sapientiae and doctrinae filios.

Quae sivi : inveni: purgavi saepius: atque
Conjunxi: maturavi: Tinctura secuta est
Aucea. Naturae centrum quae dicitur: inde
Tot sensus, tot scripta virum, variaeque figurae
Omnibus, ingenue [ateor, Medicina metallis;

Infirmtsque simuh punctum divinitus ortum.

Harmannus Datichius:,

Auth. famulus.

What 1 have eagerly desired, I have found: I have purified more often: and
I have united: l have brought to maturity: the resulting Tincture is
Golden, which is called the centre of Nature: thence
So many sensations, so many writings of men, and manifold forms.

In all, I frankly admit, the Medicina in metals:

And in the feeble as well: the point risen from heaven.

AUREUM SECULUM

REDIVIUM. (The Golden Age Restored).

Whilst I was meditating upon the wonders of the Most
High and the secrets of hidden Nature and the fiery and fervent
love of the neighbor, I recalled the white harvest where Reuben,
the son of Leah, had found in the fields and had given the
mandrakes Rachel had gotten from Leah for sleeping with the
patriarch Jacob. But my thoughts went much deeper and led
me further to Moses, how he had made a potable of the solar-
calf cast by Aaron, and how he had it burned with fire, ground
to powder, strewed it upon the waters, and gave it to the Chil¬
dren of Israel to drink. And I marvelled most about this prompt
and ingenius destruction which the hand of God had wrought.
But after pondering over it for some time my eyes were opened,
just as happened with the two disciples at Emmaus who knew the
Lord in the Breaking of Bread, and my heart burned within me.
But I laid down and began to sleep. And, lo, in my dream King
Solomon appeared to me, in all his might, wealth, and glory,
leading beside him all the women of his harem: there were
threescore queens, and fourscore concubines, and virgins without
number, but one was his gentle dove, most beautiful and dearest
to his heart, and according to Catholic custom she held a mag¬
nificent procession wherein the Centrum was highly honored and
cherished, and its name was like an out-ointment, the fragrance
of which surpassed all spices. And its fiery spirit was a key to
open the temple, to enter the Holy Place, and to grasp the horns
of the altar.

When the procession was ended, Solomon showed unto
me the unified Centrum in Itrigoni centri and opened my under¬
standing to me, and I became aware that behind me stood a nude
woman with a bloody wound in her breast, out of which came
forth blood and water, but the joints of her thighs were like jewels,
the work of the hands of a cunning workman, her navel was like
a round goblet, which wanteth not liquor, her belly was like an
heap of wheat set about with roses, her two breasts were like
two young roses that are twins, her neck was as a tower of ivory,
her eyes like the fishpools in Heshbon by the gate of Bath-
rabbim: her nose was as the tower of Lebanon which looketh
towards Damascus. Her head was like Carmel, and the hair
of her head was tied in many folds, like king's purple. But her
garments, which she threw off, lay at her feet, and were all
unsightly, stinking, and poisonous. And she began to speak:
I have put off my coat, how shall I put it on? I have washed my
feet, how shall I defile them? The watchmen that went about
the city found me. they smote me. they wounded me, and took
away my veil from me. Then was I stricken with fear and not
conscious and fell upon the ground: but Solomon bade me stand
up again and said: be not afraid when thou dost see Nature
bare, and the most hidden which is beneath heaven and upon
the earth. She is beautiful as Tirzah, comely as Jerusalem, ter¬
rible as an army with banners, but nevertheless she is the pure
chaste virgin out of whom Adam was made and created. Sealed
and hidden is the entrance to her house, for she dwelleth in the
garden and sleepeth in the twofold caves of Abraham on the
field Ephron, and her palace is the depths of the Red Sea, and
in the deep transparent chasms, the air hath given her birth
and the fire hath brought her up, wherefore she is a queen of
the country, milk and honey hath she in her breasts. Yea, her lips
are like .a dripping honey-comb, honey and milk are under her
tongue and the smell of her garments is like the fragrance of
Lebanon to the Wise, but an abomination to the ignorant. And
Solomon said further: Rouse thee, look upon all my women and
see if you can find her equal. And forthwith the woman had
to cast off her garments and I looked at her, but my mind had
lost the power of fudgment, and mine eyes were holden, so
that I did not recognise her.

But as Solomon observed my weakness, he separated his
women from this nude woman and said: Thy thoughts are vain
and the sun hath burned out thy mind and thy memory is as
black as log, so thou canst not judge aright, so if thou wouldst
not forfeit thy concern and take advantage of the present oppor¬
tunity, then can the bloody sweat and snow-white tears of this
nude virgin again refresh thee, cleanse thine understanding and
memory and restore it fully, so that thine eyes may perceive
the wonders of the Most High, the height of the uppermost, and
thou shalt really fathom the foundations of all Nature, the power
and operation of all the Elements, and thine understanding will
be as fine silver, and thy memory as gold, the colors of all

precious stones will appear before thine eyes and thou wilt know
their production, and thou wilt know how to separate good from
evil, the goats from the sheep. Thy life will be very peaceful,
but the cymbals of Aaron will awaken thee from sleep and the
harp of David, my father, from thy slumber. After Solomon
thus spake, I was very much more afraid, and was exceedingly
terrified, partly because of his heartbreaking works, also partly
because of the great glamor and splendor of the present queenly
woman, and Solomon took me by the hand and led me through
a wine cellar into a secret but very stately hall, where he re¬
freshed me with flowers and apples, but its windows were made
out of transparent crystals and I looked through them. And
he said: What dost thou see? I replied: I can only see from
this hall info the hall I just left, and on the left standeth thy
queenly woman, and on the right the nude virgin, and her eyes
are redder than wine, her teeth whiter than milk, but her gar¬
ments at her feet are more unsightly, blacker, and more filthy
than the brook of Kidron. From all of them choose one. said
Solomon to be thy beloved. I esteem her and my queen alike
and highly, pleased as I am with the loveliness of my wives, so
little do I care about the abomination of her garments. And
as soon as the king had thus spoken, he turned around and
conversed in a very friendly way with one of his queens.
Amongst these was an hundred-year-old stewardess, with a grey
cloak, a black cap upon her head, bedecked wih numberless
snow-white pearls and lined with red velvet, and embroidered
and sewn in an artful manner with blue and yellow silk, and her
cloak was adorned with divers Turkish colors and Indian figures;
this old woman beckoned to me secretly and swore unto me an
holy oath that she was the mother of the nude virgin, that she
had been born from her body, and that she was a chaste, pure
and secluded virgin, that until now she had not suffered any
man to look upon her. and although she had let herself be used
everywhere among the many people on the streets, no one had
ever seen her naked before now, and no one had touched her.
for she was the virgin of whom the Prophet said: Behold, we
have a son born unto us in secret, who is transformed beside
others: behold, the virgin had brought forth, such a virgin as is
called Apdorossa, meaning: secretly, she who cannot suffer
others. But while this her daughter was as yet unwed, she had
her marriage-portion lying under her feet, because of the present
danger of the war, so that she would be robbed of it by some
roving soldiery and denuded of her stately treasure. However
I should not be. frightened because of her disgusting garments,
but choose her daughter before all others for the delight of my
love and life. Then she would give and reveal to me a lye to
clean her garments, and then I would obtain a liquid salt and
non-combustible oil for my house-keeping, and an immeasurable
treasure, and her right hand would always caress me and her
left hand would be under my head. And as I then wanted to
declare myself categorically upon this matter. Solomon turned
around again, looked upon me. and said: 1 am the wisest man on
earth, beautiful and pleasing are my wives and the glamor of
my queens surpasseth the gold of Ophir; the adornments of my
concubines overshadow the rays of the sun, and the beauty of
my virgins surpasseth the rays of the moon, and as heavenly
as are my women, my wisdom is unfathomable and my knowledge
is inexplicable. Whereupon I answered and, half afraid. I bowed:
Lo, I have found grace in thine eyes, and since I am poor, give
me this nude virgin. I choose her amongst all others for the
duration of my life, and though her garments are filthy and torn.

I will clean them and love her with all mine heart, and she shall
be my sister, my bride, because she hath ravished mine heart
with one of her eyes, with one chain of her neck. When I had
thus spoken, Solomon gave her unto me, and there was a great
commotion in the hall of his women, so that I was awakened
by it, and I knew not what had happened to me, nevertheless I
believed it to be but a dream and I thought many subtle thoughts
about my dream until the morning. But after I had arisen and
said my prayers, Lo! I saw the garments of the nude virgin
before my bed, but no trace of her. And I began to be greatly
afraid and. all my hair stood upright upon my head and my
whole body was bathed in cold sweat; but I took heart, recalling
my dream, and thought about it again in the fear of the Lord.
But my thoughts did not explain it, and for this reason I dared
not to scrutinize the garments, much less to recognize anything
in them. I then changed my sleeping-chamber and I left the
garments in it for some length of time ex mera tamen ignorantia,
in the belief that if I were to touch them or turn them over,
something peculiar would happen to me, but in my sleep the
smell of the garments had poisoned and inflamed me violently,
so that mine eyes could not see the time of mercy, and never

19

V

could mine heart recognise the great wisdom of Solomon.

After the above-mentioned garments had lain for five
years in my sleeping-chamber and i knew not what they were
good for, I finally thought to burn them, in order to clean up
the place. And then I spent the whole day going around with
such thoughts. But the next night there appeared to me in my
dream the hundred-year-old woman and she spake harshly to
me thus: Thou ungrateful man: for five years I have entrusted
to thee my daughter’s garments; among them are her most
precious jewels, and during all that time thou hast neither cleaned
them nor thrown out of them the moths and worms, and now,
finally, thou dost want to burn these clothes, and is it not enough
that thou art the reason for the death and perishing of my
daughter? Whereupon I became hot-headed and answered her:
How shall 1 understand thee, that thou wouldst make a murderer
of me? For five years mine eyes have not beheld thy daughter,
and not the least did I hear of her, how then can I be the cause
of her death? But she would not let me finish, and said: It is
all true, but thou hast sinned against God, therefore thou couldst
not obtain my daughter, nor the philosophical lixivium I prom¬
ised thee for washing and cleaning her garments: for in the
beginning, when Solomon willingly gave thee my daughter, and
when thou didst abhor her garments, that made furious the Planet
Saturn, who is her grandfather, and full of wrath was he that
he transformed her again into what she had been before her
birth; and since you infuriated Saturnus through thine abhorring,
thou didst cause her death, putrefaction, and her final destruction,
for she is the one of whom Senior saith: Ah, woe! to bring a nude
woman unto me. when my first body was not good to look
upon, and I had never been mother until I was born again, then
I brought forth the power of all roots of herbs, and in mine
innermost being I was victorious. Such and similar heart-breaking
words were very strange to me, but nevertheless I withheld mine
indignation as much as was humanly possible for me, at the
same time protesting solemniter against her sayings: that I knew
nothing at all about her daughter, much less about her death and
putrefaction, and although 1 kept her garments for five years in
my sleeping-chamber. 1 did not know them for my great blindness
nor ever discovered their use. and therefore I was innocent before
God and all others. This, my righteous and well-founded excuse,
must have pleased the old woman not a little, for she looked at
me and said: I feel and observe from thy righteous mind, that
thou art innocent, and thine innocence shall be rewarded well
and plentifully, therefore I will reveal to thee secretly and out
of my good heart, namely that my daughter, out of special love
and affection towards thee, hath left thee a gray marbled casket
as an inheritance amongst her garments, which is covered with
a rough, black, dirty case (and meanwhile she gave me a glass
filled with lye, and continued speaking), this same little casket
thou shalt clean from its stench and dirt which it hath received
from the garments. Thou hast no need of a key, but it will open
itself, and thou wilt find two things therein: a white silver box,
filled with magnificent ground-lead and polished diamonds, and
another golden work of art, adorned with costly solar rubies: and
this is the treasure and entire legacy of my deceased daughter
which she left for thee to inherit before her transformation. If thou
wilt only transfer this treasure and purify it most highly and
silently and lock it up with great patience in a warm, hidden,
steamy, transparent and moist cellar, and protect it from freezing,
hail, quick lightning, hot thunder, and other outward destruction
till the wheat harvest, then thou wilt first perceive the entire
glory of thine inheritance and take part of it. Meanwhile I awoke
for a second time and called upon God. full of fear, praying that
He would open mine understanding that I might seek for the
casket which was promised me in my dream. And after my
prayer was ended I sought with greatest diligence in the garments
and found the casket, but the casing was tight around it and
seemed grown onto it by nature, so that I was not able to take
it off; then I could not clean it with any lye nor split it with
iron, steel, or any other metal. I left it alone once more and did
not know what to do with it, and held it to be witchcraft, thinking
of the prophet's saying: For though thou wash thee with lye.
and take thee much soap, yet thine iniquity is marked before
me, saith the Lord God.

And after a year had passed again and I did not know,
after speculating and industriously deliberating, how to remove
the casing, I finally went to walk in the garden to rid myself
of the melancholy thoughts, and after long promenading. I sat
down on a flinty stone and fell into a deep sleep. I slept, but
my heart was awake: there appeared unto me the hundred-
year-old stewardess and said: Hast thou received my daughter's
inheritance? In a sad voice I answered no, though I found the
casket, but alone it is still impossible for me to separate the
casing therefrom, and the lye thou hast given me will not work
on the casing. After this simple speech the old woman smiled
and said: Dost thou want to eat shells and shellfish with the
shells? Do they not have to be brought forth and prepared by the
very old planet and cook Vulcan? I told thee to clean the gray
casket thoroughly with the lye given thee, and which proceeded
wholly from it, and was not refined from the outer rough casing.
This thou hast especially to burn in the fire of the philosophers,
then everything will turn out for the best. And thereupon she
gave me several glowing coals wrapped up in white light taffeta
and instructed me further and pointed out that I should make

therefrom a philosophical and quite artful fire and burn the
casing, then I would soon find the gray casket. And presently
every hour a north and south wind rose, both sweeping at the
same time through the garden, whereupon I awoke, rubbed the
sleep out of mine eyes, and noticed that the glowing coals wrapped
in white taffeta lay at my feet; with haste and joy I grasped
them, prayed diligently, called upon God, studied and labored
day and night, and thought meanwhile of the great and excellent
sayings of the Philosophers, who say: Ignis et azoth tibi sufficiunt.
About this Esdras saith in his fourth book: And he gave unto
me a full cup which was full of fire, and his form was as of fire,
and when I had drunk of it, my heart uttered understanding, and
wisdom grew in my breast, for my spirit retained its memory:
and my mouth was opened, and shut no more. The Most High
gave understanding unto the five men, and they wrote by course
the things that were told them, in characters which they knew
not. So in forty days were written 204 books, 70 for the wisest
alone, who were truly .worthy of it. and all were written on box¬
wood. And then I proceeded in silentio et spe, as the old woman
had revealed to me in my dream until, according to Solomon's
prediction, after a long time my knowledge became silver and
my memory became golden. But according to the instructions
and teaching of the old stewardess. I enclosed and locked up in
a proper and quite artistic manner the treasure of her daughter,
namely: the splendid and brilliant lunar diamonds and the solar
rubies, both of which came forth and were found from the casket
and the landscape. 1 heard the voice of Solomon who said: My
beloved is white and ruddy, the chiefest among ten thousand.
His head is as the most fine gold, his locks are bushy, and black
as a raven. His eyes are as the eyes of doves by the rivers of
waters, washed with milk, and fitly set. His cheeks are as a bed
of spices, as sweet flowers: his lips are like roses, dropping sweet
smelling myrrh. His hands are as gold rings set with the beryl:
his belly is as bright ivory overlaid with sapphires. His legs are
as pillars of marble, set upon sockets of fine gold: his countenance
is as Lebanon, excellent as the cedars. His mouth is most sweet:
yea, he is altogether lovely. This is my beloved, and this is my
friend, O daughters of Jerusalem, Therefore shalt thou hold him,
and not let him go, until thou bringest him into his mother's
house, and into his mother's chamber. And when Solomon had
spoken these words I knew not how to answer him, and 1 became
silent, but I wanted nevertheless to open up again the locked-up
treasure, with which I might remain unmolested. Then I heard
another voice: I charge you, O ye daughters of Jerusalem, by
the roes, and by the hinds of the field, that ye stir not up, nor
awake my love, till she please, for she is a garden inclosed, a
spring shut up, a fountain sealed, the vineyard at Baal-hamon,
the vineyard at Engeddi, the garden of fruits and spices, the
mountain of myrrh, the hill of frankincense, the bed, the litter,
the crown, the palm-tree and apple-tree, the flower of Sharon,
the sapphire, the turquoise, the wall, tower, and rampart, the
garden of joy, the well in the garden, the spring of living water,
the king's daughter, and the love of Solomon in his concupis¬
cence: she is the dearest to her mother, and the chosen of her
mother, but her head is filled with dew, and her locks with the
drops of the. night.

Through this discourse and revelation I was so far in¬
formed that 1 knew the purpose of the Wise and did not touch
the locked treasure until through God's mercy, the working of
noble Nature, and the work of mine own hands, the work was
happily completed.

Shortly after this time, just on the day of the month when
the moon was new, there occurred an eclipse of the sun, showing
itself in all its terrifying power, in the beginning dark green and
some mixed colors, until it finally became coal-black, darkened
heaven and earth, and many people were much afraid, but I
rejoiced, thinking of God's great mercy, and the new birth, as
Christ Himself pointed out to us, that a grain of wheat must be
cast into the ground, that it may not rot therein, else it bringeth
forth no fruit. And then it happened that the darkness was
covered with clouds, and the sun began to shine through, yet
at the same time three parts of it were still heavily darkened;
and lo, an arm broke through the clouds, and my body trembled
because of it, and it held in its hand a letter with four seals hanging
down from it, on which stood written: 1 am black, but comely.
O ye daughters of Jerusalem, as the tents of Kedar, as the curtains
of Solomon: Look not upon me, because I am black, because
the sun hath looked upon me, etc. But as soon as the fixum
acted in the humidum. a rainbow spanned itself and 1 thought
of the covenant of the Most High, and of the fidelity of my
Ductoris, and of what I had learned, and lo, with the help of the
planet and the fixed stars, the sun overcame' the darkness, and
over every mountain and valley there came a lovely and bright
day; then all fear and terror had an end, and everything beheld
this day and rejoiced, praised the Lord, and said: The winter is
past, the rain is over and gone; the flowers appear on the earth;
the time of the singing of birds is come, and the voice of the
turtle is heard in our land; the fig tree putteth forth her green
figs, and the vines with the tender grape give a good smell.
Therefore let us make haste to take the foxes, the little foxes
that spoil the vines, that we may gather the grapes in time and
with them make and drink wine, and be fed at the right time
with milk and honey-comb: that we may eat and be filled. And
after the day was done and the evening fell, the whole heaven

20

grew pale, and the seven stars rose with yellow rays and pursued
their natural courses through the night, until in the morning
they were overshadowed by the breaking of the sun's red dawn.
And behold, the Wise who dwelt in the land arose from their
slumber, looked heavenward, and said: Who is she that looketh
forth as the morning, fair as the moon, clear as the sun, and there
is no spot in her, for her ardor is fiery and not unlike a flame of
the Lord: so that no water may extinguish the love, nor any
river drown it; therefore we will not leave her, for she is our
sister, and though she is yet little, and hath no breasts, we will
bring her again into her mother’s house, into a shining hall, where
she hath been before, to suck her mother's breasts. Then she
will come forth like a tower of David, built with ramparts whereon
hang a thousand shields, and many arms of the mighty men;
and as she went forth the daughter praised her openly, and the
queens and the concubines spake well of her: but 1 fell upon
my face, thanked God. and praised His Holy Name.

EPILOGUS

And thus is brought to a close, ye beloved and true
Sapientiae et doctrinae fitii. in all its power and its glory, the
great secret of the Wise, and the revelation of the Spirit, about
which th.e Prince and Monarch Theoph. in Apocalypsi Hermetis
saith: It is a single Numen, a divine, wondrous, and holy office,
while it incloseth the whole world within it, and will become true
with all else, and truly overcometh the elements and the five
substances. Eye hath not seen, nor hath ear heard, neither have
entered the heart of any man, how the heaven hath naturally
embodied to truth of this Spirit, in it the truth doth stand alone,
therefore it is called: the voice of truth. To this power Adam
and the other patriarchs, Abraham, Isaac, and Jacob, owed their
bodily health, their long life, and finally prospered in great wealth
thereby. With the aid of this Spirit, the Philosophi founded the
seven free arts, and acquired their wealth therewith. With it
Noah built the Ark, Moses the Tabernacle, and Solomon the
Temple and through this provided the golden vessels from pure
gold in the Temple, and for the glorv of God, Solomon also
wrought with it many fine works ana did other great deeds.
With it Esdras again established the Commandment; and with
it Miriam, the sister of Moses, was hospitable. And this Spirit
was much used and very common amongst the prophets of the
Old Testament. Likewise it is a medicine and a cure for all
things, and the final revelation, the final and highest secret of

Nature. It is the Spirit of the Lord which hath filled the sphere
of the earthly kingdom, and moved upon the face of the waters
in the beginning. The world could neither understand nor grasp
it without the secret gracious inspiration of the Holy Ghost,
or without secret teaching. For the whole world longeth for it
because of its great powers, which cannot be appreciated enough
by men, and for which the saints have sought from the creation
of the world, and have fervently desired to see. For this Spirit
goeth into the seven planets, raiseth the clouds, and dispclleth
the mists, giveth light to all things, transformeth everything into
gold and silver, giveth health and abundance, treasures, cleanstth
leprosy, cureth dropsy and gout, cleareth the face, prolongeth
life, strengthened the sorrowful, healeth the sick and all the
afflicted, yea, it is a secret of all secrets, one secret thing of
all secret things, and healing and medicine for all things.

Likewise it is and remaineth unfathomable in nature, and
endless power and an invincible might and glory, that is a pas¬
sionate craving for knowledge, and a lovely thing of all things
which are beneath the circle of the moon, with which Nature is
made strong, and the heart with all members is renewed, and kept
in blossoming youth, age is driven away, weakness destroyed,
and the entire world refreshed.

Likewise this Spirit is a Spirit chosen above all other
heavenly things or spirits, which giveth health, luck, joy, peace,
love, expelling altogether all evil, destroying poverty and misery,
and also causing that one can neither talk nor think evil; it giveth
to men what they desire from the depths of their hearts, worldly
honor and long life to the godly, but eternal punishment to the
evil-doers, who put it to improper use.

To the Most High. Almighty God who hath created this
art and who hath also been pleased to reveal this knowledge unto
me, a miserable, sinful man, through a promise and true vow,
to Him be given praise, honor, glory, and thanks, with an entirely
humble and fervent prayer that He will direct my heart, mind,
and senses through His Holy Ghost, so governing that I talk
to no one about this secret, much less communicate it to some one
who doth not fear God, nor reveal it to any other creature, lest
I break my vow and oath, and break the heavenly seals, and
thus become a perjured Brother Aurae Crucis, and utterly offend
the Divine Majesty, and thereby commit and perpetrate know¬
ingly an unpardonable mighty sin against the Holy Ghost.
Wherefore may God the Father, Son, and Holy Ghost, the Most
Blessed Trinity, mercifully preserve and protect me constantly.
Amen. Amen. Amen.

FINIS.

21

A Speech of an unknown Philoaophi,
dedicated to the fraternity (R. C.)
being

A short discourse or brief example of the holy Philosophiae and most high medicine.

The Most Holy Trinity or Lord God Jehovah

hath made everything out of nothing.

And the Spirit of God moved upon the face of the waters or Chaos:

This being the primum HYLE of the philosophers, or the water out of which every*

thing was created:

Firmament, Mineralia, Vegetabilia, Animalia;

The Great World,

out of its Center and Quintessence.

The Small World,

as the Creator's most perfect creature, namely

The H uman-Being,

an image of the Most High God.

The immortal Soul: a heavenly invisible fire.

He has Apostatised: but behold: there is the MESSIAH!

The light of Mercy and of Nature.

LILI; the first matter of the perfect body.

The Mother, giving birth to the middle-world.

Balsam and Mummy.

And the incomparable magical lode stone in the small world.

The philosopher’s water from which proceedeth all things, in which are all things, which governs all things in
which one errs and in which one is also lead toward betterment.

A sane mind in a sane body.

Unceasing prayer,

Patience and waiting.

Matter, container, furnace, fire, boiling, is one and only one thing.

Alone in one, and the itself one alone, beginning, middle and end

It does not let any foreign thing come near, is being made without foreign matter.
For see: in the Mercurio is everything for which the philosophers seek

The Small Crystal Clear Fountain.

The twofold Mercurius.

A spin of the sphere and all planets.

And a substance that in an instant is black-smoking from a

GLEAMING

Death and Life.

The rebirth and renewal,

Beginning, middle and end of (he fixation or stability,
and (he main foundation of the entire magical secret.

Take the Quintessence of the Macro and Microcosmi, or Philosophical Mercurii,

The invisible heavenly living fire.

The salt of the metals ana q. s.

Make out of it, according to the philosophical art of a Magi, through rotating,

dissolving, coagulating and figuring

The Highest Medicine

in which

The greatest wisdom, most perfect health and sufficient wealth.

All from one, and all to one.

Lying and bragging belongs into hell.

Enough is said.

Plain and honest, eliminating all evil, which, is a hindering of the Pathmos.

It shall come to pass, according to JEHOVA’S will.

TO GOD ALONE BE THE GLORY.

Lege. Judies. Tace.

22

Perceive ye, how strangely the Lord leaveth His Saints. Psalm 4.

Act. 14. v. 17.
Cap. 17.V.27.28.

Ps.104.148.lSO.

Since everything left to us in the Holy Scriptures was intended for our study,
research and remembrance, so that we humans may fully understand our great
incomprehensible God and his noble creation, all creatures, and that we might
know ourselves best of all, and since the wondrous ciphers Three, Four and
Seven are mentioned often in the Holy Bible, these having hidden, undoubtedly,
a great secret.

Therefore I ask in all simplicity and out of a pure heart, what do these num¬
bers convey to us in the light of Nature and in the light of Mercy.

About the Cipher Three.

Firstly, what the three different days signify, Gen. 8, in which Noah let fly out of his
ark the raven and after three times seven days the dove.

Secondly, what the very first sacrifice signified, which the Lord God Himself com¬
manded Abraham to give him, about which we read in Gen. IS.

And thus the Lord God spoke unto me

The Divine Theological
Mercy-Light,

the spiritual
Malach.

testifies about the Natural
Philosophical Light,

Bring me and he brought. ■*'

{ J an heifer "\
of 3 years old r a she goat TTWi
-n-nj a ram /

scipia.

Cap. 4.

the Root of Jesse,

the Root of all Metals.

And a turtle dove and a young pigeon, s -a Eagles Gluten.

And he took unto him all these and divided them in the midst s Solutio Philosoph.

But the birds divided he not, * s s * - - Sophist. Separatio.

And when the fowls came down upon the carcass Abram drove them away. Caput. Mortum.

Hermetis Bird {j^eats of the dead carcass also and flies away with it, is finally captured by the Philosopho,
strangled and killed.

Thirdly, what signifies the strange holy fire had been, which fell down from heaven,
kindling and consuming the sacrifices on the altar. Lev. 9. and 2 Chron. 7. This fire
the priests took with them when they were led away into the Babylonian captivity,
and they were commanded by the Prophet Nehemiah, also called Jeremiah, to hide
the holy fire in a cave, until they again returned home; and then have the priests
look for it; but instead of the fire, they found a dense water, but as soon as they poured
it over the wood and sacrifice it was ignited by the Sun and the sacrifice and the wood
were devoured by the water and the fire. Read 2 Maccab. 1. v. 19. 20. concerning this
and where to find and to obtain today the same fire and water, which is the Prima
Materia or Spiritus Mundi in which the gold is consumed and arises again to new life
after the Putrefaction.

Fourthly, what signify the three great wonder-births in the Old and New Testaments,
occurring over and again in the course of nature; announced and proclaimed by the
Lord God Himself and subsequently by His angels. Firstly the birth of Isaac. Gen. 15.
18. & 21. Then of Samson, Judges 13. After this of John the Baptist, Luke 1. and
lastly the most wondrous birth of our Saviour and redeemer Jesus Christ, the Virgin’s
Son, surpassing by far the other three, Mathew & Luke 1.

Fifthly, what signify and indicate the three parts of the human being, as 1. Spirit 2.
Soul 3. Body, about which the Holy Apostle Paul writes in 1 Thess, 5., in the light of
Nature and light of Mercy.

And this is something about the Wondrous Cipher.

Light of Nature.

ABOUT THE WONDROUS CIPHER FOUR.

Vae Vae Vae
to you Sophists.

4 Elements. 3 Beginnings. 2 Seeds.

1 Fruit.

/O J>^\

Light of Mercy.

4. Fire /\I.

Sulphur .A I

Essme

Natural becomes/

3. Air A 3-

/ TP

i A/4

: i.

ale

Salt /.

Sperma a.Sem.1.

Tincture O

1 . Water x 'y 7 J

•

\ U

j VV

£

l Earth ^ 4,

Mercury V J

Female ^

Supernatural x

about God

Nature

Metals

the Art.

God Father

Son

Holy Ghost

Christian

G.

P.

W.

M.

-4 V

□ 5

Quinta Essentia.

The fume will rise over
you from eternity to
eternity and will be

Who rightly understands this table, Producing the two sexes, eternity end

Can see how one originates from the other. Male and female, from the Sun and Moon, your torment*
First all lie hidden in the fourth cipher The imperial Son grows out of this:

The Elements everywhere. Unequaled in this world,

Out of these originate the three beginnings, Surpassing all kingdoms.

Firstly, why the Lord God has given three times 40 years respite and time for repentance,

to the first world. Gen. 6.

Furthermore, from the Old and the New Testament:

40 Days and nights it rained when the flood came upon
the earth.

40 Days after the flood subsided, Noah opened his Ark.
40 Days and nights Moses was upon Mount Sinai.

40 Years the children of Israel wandered in the wilder¬
ness.

40 Days and nights Elijah fasted in the wilderness.

40 Days Nineveh had for repentance.

40 Weeks it took for Christ and all humans to be formed
in their mother’s womb.

40 Months the Lord preached upon the earth and
wrought miracles.

40 Days and nights Christ fasted in the wilderness.

40 Hours the Lord Christ lay in his tomb.

40 Days after His Resurrection He was on earth.

40 Years after His Ressurrection and Ascension Jerusa¬
lem was destroyed.

Summa 3 times 4 times 40

is the secret interpretation.

Q A64

Preliminary work.

1. Mortificatio 4 Pulref actio-

2. Solutio --

3. Animatio ---

4. Purefactio ——-

5. Combinaiio: esflljf seu

tfduplicatus.

•*5 Subsequent work.

Mortificatio $ Pulrefactio 1.

4.- Solutio 2.

-H '- Animatio 3.

’ 4 - Purefactio 4.

■ I Perfeclio seu Fixatio 5.

zL

Deut. 32. v. 13.

Genes. 1. v. 1. 2.
Job. 30. v. 6.

Cant. 5. v. 10. B.

■ Genes. 27. v. 28. —

The Philosophical Furnace.

24

aSaWBTTJiisis

-'SON, HOLY GHOST'
h and is called one God,
and bath brought forth to u
out of Jlis substance and eler
nal-light J.C.; He came down
into this world and delivered
Himself to Hia Ijodily birth.

curius, Sal

Principia.

^—SOTM

together with the
Father and Holy Ghost >,
f/ is called a unified God and y
/ Man. He will be a unified God\
fandi.Man in eternity though the\
word hath become flesh and three¬
fold in time. Col. 2 John 10 12 1
•\14 & 17.

od hath reconciled us to
elf by Jesus Christ. 2 Cor.^^
hath gained His comr^^
hrough Hia own blood
■S5God bath suffered l lEHife
but resurreoted ijESHii
2 Pet. 3 A 4.
glory hath been crucitjijff.
2. The Lord of life%jK
_ ?n slain Act. R. ^

r is an eternal

Spirit from whom
all things come, hath
given to the world His
Son. in the flesh, and will
be God forever in the heavenly
and earthly kingdom.

' is Father and Son, '

. here and on heaven's

( throne. Radiates from \

Father and Son, but is }
only one Spirit, one God, one
Father, one Christ and Son of
man, In time and in the eternal
^ heavenly bouse. John 14.

5 -g V .2 ~

S *O« - 3 w °
cr 5 *• 3 e 'c m

-i|

I a f ^ ■° '£ n

i n > 3 = J S £ o
E-g-aS ® a J a c*»

a o * n - ** _

■o J <- J" Sfli

A.O.I.C.

>/ God and Man \

' hath come into this

world from above as .
( God, and in time became
flesh, a new creature, as Paul
hath said, which hath made every
l thing new, and feedeth our Soul
itb His Body unto eternity.

RAD. HUM.
Tinctur.

H/ God

S\ Man/V

MsM

iSKa

25

EL0M3M

3EMQPJCM

GOD

WORD

Fiat

Natura

Primum Mobile.

Prima Materia.

Quinta Essentia.

Quatuor Elementa.

Lapis Philosophorum.

According to

Philosophy

• 19 n

TO M j

DO

<Q M

W>5:

t;- ® 2. ?

^3 g w

o ® p q

Oa.&s

>1 H-. t

® • cr

#> w

•eiuiAxpjy

'^ocy

•e|BOtpejj uinpivunpj

•®I*H

■g *a ‘i ’uaQ •saa^M J° °® B J ®H* uodn peAOui poQ jo ll-itdg

Ignis Philosophorum

invisibilis & secretissimus occultatum.

Strive for the fire,

Seek the fire:

So thou wilt find the fire,

Light a fire.

Put fire to fire,

Boil fire in fire,

Throw body, soul, spirit into fire:

So shalt thou get dead and living fire,

Out of which will come black, yellow, white and red fire.
Bear thy children in fire,

Feed, give them to drink, nourish them in fire:

So will they live and die in fire,

And be fire and stay in fire.

Their silver and gold will become fire.

Heaven and earth will perish in fire
And become finally a philosophic fire.

Ignis. Q. E. Coelest.

Four times four equals XVI lines,
so many are there of the
ELEMENTS.

Aqua Philosophorum h. e.

Mercurius Primaterialis Catholicus.

Water is water and will be water;

From the heaven of the philosophers water rains;

The philosophers stone cries tear-water,

But the world does not regard such water.

Its fire burns in the water
And lives in the water.

Out of fire make water,

And boil the fire in water:

You will have a fiery water,

Like a sharp salten ocean water.

To children it is a living water,

But consume soul and body to water.

Becomes stinking, green, rotten, blue like heaven water.
Digest, calcinate, dissolve and putrefy the water;

Seek the philosopher’s fourfold eternal water
And if done well, the art becomes water.

Aqua Q. E. Secrete.
Four times four equals XVI lines,
so many are there of the
ELEMENTS.

26

FIOURA CABALISTICA.

Th* right Hnioiu for the Wondrous Number of Ood,

lo 3*.

JO* JL* (tJ d>% oJ Job*

O ARCANA ARCANORUM.

The One and Eternal God reveals Himself in the Holy Trinity.

There are three
that bear record in Heaven

theF. W. HO.

There are three
that bear witneaa in Earth
the S. Vi B-

I v c

and these three agree in one. John. S. v. 7. 8.

After Eternity Heavenly and after Time Craaturally, Naturally.

That is

In Heaven and on Earth

the determined Rosy-Cross
apparent to our eyes, and the secret

about which the world knows to speak

Of all secrets in Heaven and on Earth.

ETERNAL DIVINE

HEAVENLY

NATURALLY TIMELY

Tlw 7 Heavenly Natures 1

A their characteristics.

a Nothing else
nothing else/

has been.

The 7 Earthly Natures
A their characteristics.

Person

Tinotur

An eternal almighty
Ood.

One God

Tinctur

A small earthly
mighty God.

\ rru ™ man / nothing \ A cA / else \

\. / will ever V I M ) ./be, above \ / Tim*..

3 '-- 4 Nature in HeaveiN ^y on Earth. 3 _4 A small es

r Ace. to the eternal divine Light, Ace. to the heavenly Light Ace. to the natural Light A might (

A. A. Theosophia. and cornerstone G. A M. X.C. Stone of the Wise Philosopia. “ U ® n *

My8ter. Mag. Tbeologia. Myster. Mag.

Ace. to the divine Cabala. Ace. to Magia Philosophia.

j 2 3 Explanation of this Holy Figure according to the Alpha and Omega,

plrit, Person, Word, 3 Eternal spiritual heavenly Persons - in one being

ather. Son, Holy Ghoet, 3 heavenly timaly Persona - in one being

od, Christ, Man, 3 heavenly and 3 earthly Persona • in I. C. the one human

1 . 3. 3. who hath suffered and died for all men. 1 Tim. 3. Aet. 3 A 20. 1 Cor. 3 . Col. 2. John 14. 1 John S.

The one and three eternal God ia a likeness of the entire Nature in all his works and creatures,

in

Vegetabilibus

Animalibus

Mineralibus.

Tlie likeness of
, to the/

God according
.Holy Trinity

J Seed \

/Blos->
4 aom

| [Woman V

/LimbuaY

\/

V 3 j

I l » y

\Terrae/

f Fruit J

y

in nature

/ChndX

1 ten 1

Vty

earthly

V4 y

■Mercury

(w)

(?)

5

V f Phut j y in nature \ ( ^ 1 y and the \ j Metal 1 y

earthly kingdom. l £

0 Secret above all Secrets. V 'T' /

^He who truly recognises Jesum Christum hath well employed his UmeJ $

The secret wondrous number, i.e., 1. 2. 3. 4., the true Rosy®Cross and the revelation and true knowledge of Jesus Christ,
God and man, that is all heavenly and earthly wisdom in heaven and on earth. NB. as the one eternal God begot Himself
and bore witness of Himself. Three different separate persons and nevertheless is and remains, according to His being, one
eternal God, spiritual, heavenly, invisible in eternity as the three heavenly persons: 1. Spirit, 2. Word, 3. Father, one God;
and earthly, visible, bodily, a man and God in three persons in time: 1. Spirit, 2. Person, 3. Word, a man; for the Word
became flesh, i.e. Eternity became time; God a man; that is, one time, two times and a half a time according to tbe Old
and New testaments, the Law and the Gospel, the heavenly and earthly Trinity, all in heaven and on earth. Since the
whole fulness is in Him, J. C., NB. The Godhood itself. Col. 2 and John 9. 10.12.14 & 17. Thus speaketh the Heavenly
Wisdom: I and the Father are one, believe that the Father is in Me and I in Him, and he that hath seen Me, seeth the
Father who hath sent Me and loveth Me, NB. to Him I will manifest myself and tbe Father and I will come to Him and
make mine abode in Him. 1. Cor. 3. & 6. 2 Cor. 6. Eph. 3. 4.

27

28

De Septenarii Mysteriis.

This is paradise, bliss, heaven,
born and reborn children of God
eternity. Joh. 17,

According to the Theosophia

The secret hidden
world does not know
to say about.

1. 2. 3. 4. 5, 6. 7.
EffIKEIT
ETE RNiT Y

TINC TUR

A. O.

OUTFLOW
A U S F L U Ss
1. 2. 3. 4. 5. 6. 7.

eternal life and rest for all new-
here in the time and there in all

CHFCIS

and the Theologia.

Rosy Cross, which the
and yet has so much

1. 2. 3. 4. 5. 6. 7.
Z E I T L I G
TIME L Y

T I NCTU R

A. O.

INF LOW
Gegen W U R F
1. 2. 3. 4. 5. 6. 7.

The v Eternity

Y c y

becomes''^ Time.

Included in this figure is Eternity and Time, God and Man, Angel and Devil, Heaven and Hell, the Old and the
New Jerusalem, together with all creatures, beings, time and hours.

MicM

H\/H

There is a Word speaking eternally,

Self out of itself, in itself, but still not itself.

It may never be spoken out!

Something, everything, nothing, hell, heaven, earth
Light, night, good, bad, body, spirit, this, that,
Yes, no, I. thou, give, take, do, let,

Sense, will, reason, no reason, here, there,
Sorrow, joy, scorn, love, quiet, time, eternity.
Soul, angel, devil, life, death, stillness,

Sound, one, none, Man, yes even God.

The Word cannot even reach itself.

Cannot be compared to anything

And yet it is at all times

All in AH Jesus ChristI

He speaks, does not speak, is being spoken,

Speaks out, speaks in, remains unspoken.

Creates everything Himself, remains uncreated,

But is Himself what He created:

From the innermost out, from the outermost in,
He has been, is, is not, but will be,

One God, one Lord, one Spirit, one Unit:
Whoever does not believe this,
cannot understand anything,

For from BELIEF comes understanding,

So speaks the Spirit, and writes the Hand,

First believe it, then try it,

If found good, then praise it.

Silentium Sapientiae; Simplicitas Veritatis
SIGILLUM.

IX

12 Patriarchs.

12 Prophets.

12 Apostles.

12 Articles of belief.
12 Gates in the New
Jerusalem. Apoc. 21.

12 Stars in the crown.
Apoc. 12.

12 Heavenly signs.

12 Months in the year.
12 Hours in the day.

12 Hours in the night.

PROBAT FIDEM.

CONST ANTI A.

Animac Pharmaca
Sanctissima Bibliotheca
placent. Xies repetita placebunl
Via Sancta
SP1RITUS & VITA
Oraculum & Spiraculum
Ie Ho Vae

Rationale Divinarum
AOURIM & TUMMIM
Tabernaculum
DEI cum Hominibus
SANCTUARIUM
!?'

memoriXle

Magnalium DEI
LUCERNA DOMINI
Armarium
Spirilus Sancli
PANACEA
Nectar & Ambrosia
PORTA COELI
LIBER DOMINI
FONS

Signatur

CIBUS AN1MAE
Lumen Gratiae
ORTUS
Conclusus
THESAURUS
Absconditus
VERBUM VITA
Quaerite & Invenietis
Credite & Inteiligetis.

Figura Divina Theosoph.

Philosoph.

The eternal Sun in his
Deus Triunus exivit

understand according to Philosophy

l8gf§£Ssfee

Cabalist. nee non Magica
& Chymica.

Godly nature and power,
ex Centro in Centrum

i.<RNG \CAJidtu»oK

Coelesti and not terrestri-

Eternal invisible heaven

Nothing else is, nothing
will ever be, in eternity

Temporal visible earth

And God

LUMEN

,2S AE ly H»ly Trinity.

JW\

%*&) :4

else was, nothing else
and in time.

. Tuw.y

God becomes Natura
Deus & Natura
0 Nature! thou art truly a created

Natura atque res omnes

The Created Sun in his

RUACH

walk on ,

/HIMES'

/Ctn^t «A«t/
Av>wr tjulfAM,

The great upper moving
spiritual world.

Nature’s heavenly house i
and spiritual palace. |

. Zv t f oa '

ly Holy Trinity.

ELOHIM through his words,

the water nihil faciunt frustra,

_VA \ image and likeness of thy God.

ex Centro in Centrum.

actions and attributes.

The small lower resting
bodily world in its
Centro.

Earthly and bodily
abode of nature.

rr

Sf <wv •
.. «/w

%

Hot Sun, cold water and pjfjfLOSoi
Moonshine break many
furnaces and glasses.

/ A /HIVd W\w Cl a. 1 ?

/The Philoso \y\/pher’8 six ly — ^

cornered Signat \ / Star.

Mercurius

Philosophorum
A vitae.

'ChIHIA. ^* ou sh 1 am not guilty
of it. Reason is on the
minds of the sophists.

&

Atom*

I was dead and behold!
I live again.

fymtiu

C f

What was my life in
the beginning, also
is finally my death.

0

ConujitU

y&mi

Follows Explicatio.

o

/CUtj

X hog.

Ik* IT A-W^iw)

Explicatio will follow as
the 2800 parts are
described in a grain
of wheat.

Sive, projeetio, understand:
1. spiritual, 2. bodily, in
qualit. h quantitate.

Invisible Incomprehensible The Visible Comprehensible
Chaos. Chaos.

THE BOTTOMLESS PIT

ETERNITY.

THE BOTTOM

The Timely
nothing and
yet the all

Signat-Stars ol
Time.

S'

§ I (Of Oils

TIME.

'forth]

From Chaos the effect of js the Elements.

The Fruil of the
First Principle.

The Fruit of the
Other Principle.

Jo

mt

A thmis Z&.
-^JTHE CokmErStoN^J v.

wT nvoai

V**, . O-F ALL

$ ARCHITECTS..

3^

M

is Qto O 4? a))

ASdAWC^Tp

>s> •

5? *

I “ /ni ^[ ^

'ft a rwwc- huUUflrv.wcW^w. j«e, v
®» SGwe/ af~BvvUly urhit A a. ^

^ ■%'^f wjo* v«am JUfe, biZt & &

^ ^on/Lc<cLs/>jitA^ct/y^ ^ ^

^ <fc n*r ^ ^

va^* «4fc §\0

w /<#

^VtSWA84.-

k UA
THE Jg-

3ESVS.

1 know nothing, I can do nothing, I do not want anything, I do not please myself,
I do not praise myself, I do not relish anything, I do not learn, I do not seek, I
do not desire anything in heaven and on earth; only the living word alone, which
became flesh, JESUS CHRIST, and him CRUCIFIED. 1 COR. 2.

This is the most holy, most understanding heavenly A.RTICUL, and openly revealed
to us through God Himself in the Light of Nature.

I am the Alpha and Omega Metaphysica

Physiea.

the First and the Last. & Hyperphysica.

Apocal. 1. v. 11. 12. Cap. 5. v. 5. seq.

D. O. M. A.

Deo omnipotenti sit Laus, Honos & Gloria in Seculorum Secula, Amen.

Mea

in Cruce

Rosea

Victoria

MlJStfEJLQVM

STVB8VM VMdPFErSALQ.

(TX
TO

TINCTURA

ALBA

+

.VX.

TINCTURA

RUBRA

This is the Golden and Rosy
which every Brother

D et H
*

FAITH, i

jBcmedhiiMl

Cross, made o£ pure Gold,
wears on his Breast.

Dominos h&u&Ho&tcr
qjudeditmatM
Eianwm.

nom.

Hear, 0 my Son, and receive my layings;
and the years of thy life shall be many.
I have taught thee in the way of wisdom;
I have led thee in the right paths. When
thou goest thy steps shall not be strait¬
ened; and when thou runnest, thou shalt
not stumble. Take fast hold of instruction;
let her not go: keep her for she is thy

The doctrine of Jesus Christ surpasses the
doctrine of all the Holy Ones, and the
brothers who have God's Spirit, find therein
the secret Manna and the Philosopher's
Slone.^ uO-It happens however that many
people as soon as they hear the Gospel and
the speech of the Wise, derive no inspiration
therefrom. Therefore they have not the
T9 ATT \ JJ TP’TtJVT'K' Spirit of Christ. But whosoever would under-

& V— ^ ‘stand lhe words of chrisl and fathom H{s

TINCTUR. wise sayings, must so conduct his entire life
that he may become Christ-like himself.

_ Frat&r
Roux eiJurwe,
Gructe

life. Prov. IV.T.10.

And I will show you great and mighty things.
Jerem. XXXIII.

34